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Cla.s     ^•~^S'3^  Book  SVY  391 

Columbia  College  Library 

Madison  Av.  and  49th  St.  New  York. 

Beside  the  main  topic  this  hook  also  treats  of 
Subject  No.  On  page  Subject  No.  On  page 


THE 


FOUR  LEADING  DO€T- 

,     COL.COLL^ 

LIBRARY, 

THE    NEW  S^URCTT^^^*^ 

SIGNIFIED  IN  THE  REVELATION,   CHAPTER  XXI,  BY 


THE    NEW    JERUSALEM, 


BEING   THOSE    RESPECTINa 


THE   LORD,   HIS   DH^NE  AND  HU-  j  THE  SACRED  SCRIPTURE; 
MAN   NATUHES,   AxVD   THE   DI-  !   FAITH; 
\1NE  TRINITY ;  1  AND  LIFE.  , 


TRANSLATED     FROM     THE     LATIN     OF 

EMANUEL    SWEDENBORG. 


BOSTON: 


OTIS    CLAPP,    121  WASHINGTON   STREET. 
1838. 


STEREOTYPED    AT    THE 

LANCASTER   TYPE   AND    STEREOTYPE    FOUNDRY, 

LANCASTER,   MASS. 


ADVERTISEMENT 


Emanuel  Swedenborg  was  born  at  Stockholm  in 
the  year  1688.  He  enjoyed  the  advantages  of  a 
reUgious  and  liberal  education,  and  became  eminent 
for  his  attainments  in  literature,  especially  in  the 
various  branches  of  natural  science  and  philosophy. 
About  thfi  year  1743,  he  was  led  10  devote  hia 
attention  principally  to  theology ;  and  he  was  after- 
wards assiduously  employed  in  preparing  and  pub- 
lishing his  various  theological  works,  until  he  died 
at  London,  in  the  year  1772. 

The  following  treatise  was  originally  written  in 
Latin,  and  published  at  Amsterdam,  in  the  year 
1763.  It  was  afterwards  translated  into  English, 
and  several  editions  of  it  have  already  been  pub- 
lished in  England  and  America.  The  present  edition 
has  been  thoroughly  revised,  and  the  translation 
made  more  literal  and  accurate  than  it  was  before  ; 
and  it  is  hoped  that  it  will  also  appear  more  simple 
in  its  phraseology,  and  more  intelligible  to  common 
readers.  ^^  ^   ^  ^^  ,-^, 


ADVERTISEMENT. 

The  chief  object  of  this  treatise  is,  to  exhibit  the 
testimony  of  the  Sacred  Scripture  concerning  the 
Lord  Jesus  Christ  ;  and  thence  to  prove,  that  in  Him 
there  is  a  Divine  Trinity,  the  Father,  the  Son,  and 
THE  Holy  Spirit,  united  in  one  adorable  Person,  in 
whom  dwelleth  all  the  fullness  of  the  Godhead 
bodily;  and  that  He  alone  is  the  proper  object  of 
all  religious  worship,  God  over  all,  blessed  forever. 


CONTENTS. 


No. 
That  the  whole  Sacred  Scriptuhe  is  concerning  the  Lord,  and 

THAT  the  Lord  is  the  Word, 1 

That  the  Lord  fulfilled  all  things  of  the  Law,  means  that 

He  fulfilled  all  things  of  the  Word, 8 

I.  That  b}^  the  Law,  in  a  strict  sense,  are  meant  the  Ten 

Commandments  of  the  Decalogue, 8 

II.  That  by  the  Law,  in  a  wilder  sense,  are  meant  all  things  that 

were  written  by  Moses  in  his  five  Books, 9 

III.  That  by  the  Law,  in  the  widest  sense,  are  meant  all  things 

of  the  Word, 10 

That  the  Lord  came  into  the  world,  that  He  might  subjugate 

THE  Hells,  and  glorify  his  Human,  and  that  the  Passion  of 

the  Cross  was  the  last  Combat,  by  which  he  fully  conql-ered 

the  Hells  and  fully  glorified  his  Human,     »     »     ,     .     ^     .     .  12 

That  the  Lord,  by  the  Passion  of  the  Cross,  did  not  taice  avvay 

sins,  but  that  He  bore  them, 15 

That  the  Imputation  of  the  Lord's  Merit  is  nothing  else  than 
the  Remission  of  Sins  after  Repentance,  ......».-  18 

That  the  Lord,  as  to  the  Divine  Human,  is  called  the  Son  of 

God,  and  as  to  the  Word,  the  Son  of  Man, 19 

I.  That  the  Lord  is  called  the  Son  of  Man,  when  the  Passion 

is  treated,  of, 24 

II.  That  the  Lord  is  called  the  Son  of  Man,  w'hen  Judgment  is 

treated  of, 25 

HI.  That  the  Lord  is  called  the  Son  of  Man,  where  his  Coming- 
is  treated  of, 26- 

rV.  That  the  Lord  is  called  the  Son  of  Man,  where  Redemption, 
Salvation,  Reformation,  and  Regeneration  are  treated  of,     .  27 
That  the  Lord  made  his  Human  Divine,  from  the  Dm.NE  in  Hlm- 
self,  and  that  He  thus  became  One  with  the  Father,     ...  29- 

I.  That  the  Lord  from  eternity  is  Jehovah, 30 

11.  That  the  Lord  from  eterijity,  or  Jehovah,  assumed  the  Hu- 
man to  save  Men, ,31 

in.  That  the  Lord  made  his  Human  Divine,  from  the  Divine  in 
Himself,      .     .     .    ,    , 3^ 


IT  CONTENTS. 

Nu 
IV.  That  the  Lord  made  his  Human  Divine,  by  Temptations 

admitted  therein,  and  by  continual  Victories  then,       ...  33 
V.  That  the  full  Union  of  the  Divine  and  Human  was  effected 
in  Him  by  the  Passion  of  the  Cross,  which  was  the  last  of 

the  Temptations, 34 

VI.  That  the  Lord  successively  put  off  the  Human  taken  from 
the  Mother,  and  put  on  a  Human  from  the  Divine  in  Him- 
self, which  is  the  Divine  Human  and  the  Son  of  God,     .     ,  Z5 
VII.  That  thus  God  became  Man,  as  in  first  principles,  so  also  in 

the  last, 3f; 

That  the  Lord  is  God  himself,  from  whom  and  concerning  whom 

THE  Word  is, 37 

I.  That  the  Lord  is  called  Jehovah, 38 

II.  That  the  Lord  is  called  the  God  of  Israel,  and  the  God  of 
Jacob, 39 

III.  That  the  Lord  is  called  the  Holy  One  of  Israel,      ....  40 

IV.  That  the  Lord  is  called  Lord  and  God, 41 

V.  That  the  Lord  is  called  King  and  the  Anointed,     ....  42 
VI.  That  the  Lord  is  called  David, 43 

That  God  is  One,  and  that  the  Lord  is  that  God,     .....  45 
That  the  Holy  Spirit  is  the  Divine  PFvOcEEoiNa  from  the  Lord, 

AND  TI'.AT  this  IS  THE  LoRD  HIMSELF, 46 

I.  That  by  Spirit  is  meant  the  Life  of  Man, 47 

II.  Because  the  Life  of  Man  is  various  according  to  his  Slate, 
that  therefore,  by  Spirit,  is  meant  the  various  Affection  of 
Life  with  Man, 48 

III.  That  by  Spirit  is  meant  the  Life  of  the  Regenerate,  which 

is  called  Spiritual  Life,       49 

IV.  That  when  the  word  Spirit  is  used  concerning  the  Lord,  his 
Divine  Life  is  meant,  thus  the  Lord  himself, 50 

V.  That  by  the  word  Spirit,  when  used  concerning  the  Lord,  is 
specifically  meant  the  Life  of  his  Wisdom,  which  is  the 
Divine  Truth,        51 

VI.  That  Jehovah  himself,  that  is,  the  Lord,  spoke  the  Word  by 
the  Prophets, 52 

That  the  Doctrine  of  the  Athanasian  Creed  agrees  with  the 
Truth,  provided  thaT  by  the  Trinity  of  Persons  be  under- 
stood THE  Trinity  of  a  Person,  which  is  in  the  Lord,     .     .     .  55 

That  a  New  Church  is  meant  by  thk  New  Jerusalem  in  the 
Revelation, ,     .     .     .     ,  62 


DOCTRINE 

OP 

THE    NEW   JERUSALEM 

CONCERNIKO 

THE   LORD. 


THAT  THE  WHOLE  SACRED  SCRIPTURE   IS  CONCERNING  THE  LORD, 
AND    THAT    THE  LORD   IS   THE    WORD. 

1.  It  is  read  in  John,  "  In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  God  was  the  Word.  This 
was  in  the  beginning-  with  God.  All  things  were  made  by 
Him  ;  and  without  Him  was  nothing  made  tliat  was  made. 
In  Him  was  life,  and  the  life  was  the  light  of  men.  And  the 
light  shineth  in  darkness,  but  the  darkness  comprehended  it 
not."  Moreover,  "  The  Word  became  flesh,  and  dwelt 
among  us,  and  we  saw  his  glory,  the  glory  as  of  the  Only- 
begotten  of  the  Father,  full  of  grace  and  truth."  i.  1,2,  3, 
4,5.  14.  In  the  same;  "  Light  is  come  into  the  world,  but 
men  loved  darkness  more  than  light ;  for  their  works  were 
evil."  iii.  19.  JVnd  again  in  the  same ;  "  While  ye  have 
the  light,  believe  in  the  light,  that  ye  may  be  children  of 
light.  I  have  come  a  light  into  the  world,  that  whosoever 
belie veth  in  Me  may  not  abide  in  darkness."  xii.  36.  46. 
From  these  it  is  manifest,  that  the  Lord  is  from  eternity 
God,  and  that  He  is  that  Lord,  who  was  born  in  the 
world;  for  it  is  said,  The  Word  was  with  God,  and  God 
was  the  Word  ;  as  also,  that  w^ithout  Him  was  nothing 
made  that  was  made  ;  and  afterwards,  that  the  Word  became 
flesh,  and  they  saw  Him.  That  the  Lord  is  called  the 
Word,  is  little  understood  in  the  church ;  but  He  is  called 
the  Word,  because  the  Word  signifies  divine  truth,  or  di- 
vine wisdom  ;  and  the  Lord  is  divine  Truth  itself,  or  di- 
vine Wisdom  itself;  wherefore  also  He  is  called  Light,  con- 
cerning which  also  it  is  said,  that  it  came  into  the  world.  Be- 
cause divine  wisdom  and  divine  love  make  one,  and  iu  the 


8  DOCTRINE    OF    THE    NEW   JERUSALEM 

rious.  iv.  2.  They  shall  roar  against  them  in  that  day  ;  and 
shall  look  down  upon  the  earth,  where  behold  darkness  and 
sorrow ;  and  the  light  shall  be  darkened  in  the  ruins,  v.  30. 
And  it  shall  come  to  pass  in  that  day,  that  Jehovah  shall  hiss 
for  the  fly  in  the  extremity  of  the  rivers  of  Egypt.  In  that 
day  the  Lord  shall  shave  in  the  passages  of  the  river.  In 
that  day  He  shall  vivify,  hi  that  day  every  place  shall  be 
covered  with  briers  and  thorns,  vii.  18.  20,  21.  23.  What 
will  ye  do  in  the  day  of  visitation  which  shall  come  ?  In 
that  day  Israel  shall  stay  upon  Jehovah,  the  Holy  One  of 
Israel  in  truth,  x.  3.  20.  hi  that  day  there  shall  be  a  Root 
of  Jesse,  which  shall  stand  for  an  ensign  of  the  people;  to 
Him  shall  the  nations  seek,  and  his  rest  shall  be  glorious. 
Especially  in  that  day  the  Lord  shall  again  recover  the 
remnant  of  his  people,  xi.  10,  11.  hi  that  day  thou  shall 
say,  O  Jehovah,  I  will  praise  Thee.  In  that  day  shall  ye 
say,  Praise  Jehovah,  call  upon  his  name.  xii.  1.  4.  The 
day  of  Jehovah  is  at  hand,  as  devastation  from  the  Almighty 
it  shall  come  ;  behold  the  day  of  Jehovah  cometh,  cruel  and 
of  indignation  and  wrath  and  angpr.  I  will  shakp.  the 
heaven,  and  the  earth  shall  remove  out  of  its  place,  in  the 
day  of  his  fierce  anger.  Her  time  is  near,  and  it  will  come, 
and  her  days  shall  not  be  prolonged,  xiii.  6.  9.  13.  22.  It 
sliall  come  to  pass,  in  that  day,  the  glory  of  Jacob  shall  be 
made  thin.  In  that  day  shall  a  man  look  to  his  Maker, 
and  his  eyes  shall  be  to  the  Holy  One  of  Israel.  In  that 
day  shall  the  cities  of  refuge  become  like  the  deserts  of  a 
wood.  xvii.  4.  7.  9.  In  that  day  there  shall  be  five  cities 
in  the  land  of  Egypt  speaking  the  language  of  Canaan. 
In  that  day  there  shall  be  an  altar  to  Jehovah  in  the  midst 
of  the  land  of  Egypt.  In  that  day  there  shall  be  a  high- 
way from  Egypt  to  Assyria ;  and  Israel  shall  be  in  the 
midst  of  the  land.  xix.  18,  19.  23,  24.  The  inhabitants  of 
the  island  shall  say  in  that  day,  Behold  our  expectation,  xx. 
6.  A  day  of  tumult,  and  of  treading  down,  and  of  per- 
plexity by  the  Lord  Jehovih  of  hosts,  xxii.  5.  In  that  day 
the  Lord  shall  punish  the  host  of  the  high  ones  that  are  on 
high,  and  the  kings  of  the  earth.  After  many  days  they 
shall  be  visited ;  then  the  moon  shall  be  confounded,  and 
the  sun  ashamed,  xxiv.  21,  22,  23.  They  shall  say  i?i  that 
day,  Lo,  this  is  our  God,  whom  we  have  waited  for,  that  He 
may  deliver  us.  xxv.  9.  hi  that  day  shall  this  song  be 
sung  in  the  land  of  Judah,  We  have  a  strong  city.  xxvi.  1. 
In  that  day  Jehovah  shall  visit  with  his  sword.     In  that 


CONCERNING    THE    LORD.  9 

sing  ye  unto  her  a  vineyard  of  pure  wine.  And.it 
shall  come  to  pass  i?!  that  day,  that  the  great  trumpet  shall 
be  blown,  xxvii.  1,  2.  13.  In  that  day  shall  Jehovah  of 
hosts  be  for  a  crown  of  glory,  and  for  a  diadem  of  beauty, 
xxviii.  5.  Then  in  that  day  shall  the  deaf  hear  the  words 
of  the  book,  and  the  eyes  of  the  blind  shall  see  out  of  dark- 
ness, xxix.  18.  There  shall  be  rivers  and  streams  of  waters 
i7i  the  day  of  the  great  slaughter,  when  the  towers  fall ;  and 
the  light  of  the  moon  shall  be  as  the  light  of  the  sun,  in 
the  day  that  Jehovah  bindeth  up  the  breach  of  his  people. 
XXX.  25,  26.  In  that  day  shall  every  man  cast  away  his 
idols  of  silver,  and  his  idols  of  gold.  xxxi.  7.  The  day  of 
Jehovah's  vengeance,  the  year  of  his  retributions,  xxxiv.  8. 
These  two  things  shall  come  to  thee  in  one  day,  the  loss  of 
children,  and  widowhood,  xlvii.  9.  My  people  shall  know 
my  name  ;  and  in  that  day,  that  I  am  He  that  doth  speak, 
behold  it  is  I.  Hi.  6.  Jehovah  hath  anointed  Me  to  proclaim 
the  acceptable  year  of  Jehovah,  and  the  day  of  vengeance 
of  our  God,  to  comfort  all  that  mourn.  Ixi.  1,  2.  The 
day  of  vengeance  is  in  my  heart,  and  the  year  of  my  re- 
deemed is  come."  Ixiii.  4. 

In  Jeremiah.  "J?i  those  days  they  shall  say  no  more, 
The  ark  of  the  covenant  of  Jehovah.  At  that  time  they 
shall  call  Jerusalem  the  throne  of  Jehovah.  In  those  days 
the  house  of  Judah  shall  go  to  the  house  of  Israel,  iii. 
16,  17,  IS.  In  that  day  the  heart  of  the  king  shall 
perish,  and  the  heart  of  the  princes,  and  the  priests  shall  be 
astonished,  and  the  prophets  shall  wonder,  iv.  9.  Behold, 
the  days  come,  saith  Jehovah,  when  the  earth  shall  become 
a  waste,  vii.  32.  They  shall  fall  among  those  who  fall  in 
the  day  of  their  visitation,  viii.  12.  Behold  the  days  come^ 
saith  Jehovah,  that  I  will  punish  all  those  who  are  circum- 
cised, with  the  uncircumcised.  ix.  24.  In  the  time  of  their 
visitation  they  shall  perish,  x.  15.  There  shall  be  no  re- 
mains to  them  ;  I  will  bring  evil  upon  them,  in  the  year 
of  their  visitation,  xi.  23.  Behold,  the  days  come,  saith 
Jehovah,  when  it  shall  be  no  more  said,  I  will  give  this  place 
to  devastation,  xvi.  14.  I  will  shew  them  the  back,  and  not 
the  face  in  the  day  of  their  calamity,  xviii.  17.  Behold  the 
days  co?ne,  when  I  will  give  this  place  to  devastation,  xix. 
6.  Behold,  the  days  come,  that  I  will  raise  to  David  a 
righteous  Branch,  who  shall  reign  a  King.  In  those  days 
Judah  shall  be  saved,  and  Israel  shall  dwell  securely. 
Wherefore,   behold,  the  days   co'm£,   when    they   shall   no 


10  DOCTRINE    OF    THE    NEW   JERUSALEM 

more  say,  &c.  I  will  bring  evil  upon  them  m  the  year 
of  their  visitation.  In  the  last  days  ye  shall  understand 
intelligence,  xxii.  5,  6,  7.  12.  20.  Lo,  the  days  come,  that  I 
will  cause  them  to  return.  Alas  !  for  that  day  is  great,  so 
that  none  is  like  it.  In  that  day  I  will  break  the  yoke,  and 
pull  off  the  bands,  xxx.  3.  7,  8.  There  shall  be  a  day, 
when  the  watchmen  upon  mount  Ephraim  shall  cry,  Arise 
ye,  and  let  us  go  up  to  Zion,  unto  Jehovah  our  God ! — Be- 
hold, the  days  come,  saith  Jehovah,  that  the  city  shall  be 
built  to  Jehovah.  Behold,  the  days  come,  saith  Jehovah, 
that  I  ^vill  make  anew  covenant  with  them.  xxxi.  6.  31.38. 
The  days  come  that  I  will  perform  the  good  word.  In  those 
days,  and  at  that  time,  will  I  cause  a  just  Branch  to  grow  up 
unto  David.  In  those  days  shall  Judah  be  saved,  xxxiii.  14, 
lo,  16.  I  will  bring  my  words  upon  this  city  for  evil  in 
that  day.  Bat  I  will  deliver  thee  in  that  day.  xxxix.  16, 17. 
That  day  of  the  Lord  Jehovih  of  hosts  is  a  day  of  ven- 
geance ;  He  will  take  vengeance  on  his  enemies.  The 
day  of  ruin  is  come  upon  them,  and  the  time  of  their  visi- 
tation, xlvi.  10.  21.  Because  of  the  day  that  cometh  to  lay 
waste,  xlvi.  4.  I  will  bring  upon  it  the  year  of  visitation. 
Yet  I  will  bring  back  his  captivity  in  the  latter  days,  xlviii. 
44.  47.  I  will  bring  ruin  upon  them  in  the  time  of  their 
visitation.  Her  young  men  shall  fall  in  the  streets,  and  all 
the  men  of  war  shall  be  cut  off  in  that  day.  In  the  latter 
days  I  will  bring  back  their  captivity,  xlix.  8.  26.  39.  In 
those  days,  and  at  that  time,  the  children  of  Israel  and  the 
children  of  Judah  shall  come  together,  and  seek  Jehovah 
their  God.  In  those  days,  and  at  that  time,  the  iniquity  of 
Israel  shall  be  sought  for,  and  it  shall  not  be.  Wo  unto 
them,  for  their  day  is  come,  the  time  of  their  visitation.  I.  4. 
20.  27.  31.  They  are  vanity,  the  work  of  errors ;  in  the 
time  of  their  visitation  they  shall  perish."  li.  18. 

In  EzEKiEL.  "  The  end  is  come,  the  end  is  come ;  the 
morning  is  come  upon  thee ;  the  time  is  come,  the  day  of 
tumult  is  near.  Behold,  the  day,  behold,  it  is  come.  The 
morning  is  gone  forth  ;  the  rod  hath  blossomed,  violence 
hath  budded.  The  time  is  come,  the  day  draweth  near  upon 
all  the  multitude  thereof.  Silver  and  gold  shall  not  deliver 
them  in  the  day  of  the  anger  of  Jehovah,  vii.  6,  7.  10.  12. 
19.  They  said  concerning  the  prophet,  the  vision  that  he 
seeth  shall  come  to  pass  after  many  days  ;  he  prophesieth  for 
times  that  are  afar  off.  xii.  27.  They  shall  not  stand  in 
the  battle  in  the  day  of  Jehovah,  xiii.  5.     And  thou  profane, 


CONCERNING   THE    LORD.  11 

wicked  prince  of  Israel,  ichose  day  is  come,  in  the  time  that 
iniquity  shall  have  an  end.  xxi.  30.  The  city  sheddeth 
blood  in  the  midst  of  it,  that  /^e?*  time  may  come  ;  and  thou 
hast  made  the  days  draw  near,  that  thou  mayst  come  to  thy 
loves,  xxii.  3,  4.  Shall  it  not  be  in  the  day,  when  I  take 
from  them  their  strength  ?  He  that  escapeth  in  that  day, 
shall  come  unto  thee,  to  cause  thee  to  hear  it  with  thine  ears. 
In  that  day  thy  mouth  shall  be  opened  to  him  that  hath 
escaped,  xxi  v.  25,  26,  27.  In  that  day  I  will  cause  the 
horn  of  the  house  of  Israel  to  grow.  xxix.  21.  Howl  ye ! 
Oh,  the  day,  for  the  day  is  near,  the  day  of  Jehovah  is  near ; 
a  cloudy  day,  it  will  be  the  time  of  the  nations.  In  that 
day  messengers  shall  go  forth  from  me.  xxx.  3.  9.  In  the 
day  when  thou  shalt  descend  into  hell.  xxxi.  15.  I  will 
seek  my  flock  in  the  day  when  it  is  in  the  midst  of  thy 
flock;  and  will  deliver  them  out  of  all  places,  whither  they 
have  been  scattered  in  the  cloudy  and  dark  day.  xxxiv.  12. 
hi  the  day  when  I  shall  have  cleansed  you  from  all  your 
ini([uities.  xxxvi.  33.  Prophesy  and  say.  In  that  day,  when 
my  people  Israel  shall  dwell  securely,  shalt  thou  not  know  it  ? 
In  the  latter  days  I  will  bring  thee  into  my  land.  In  the 
day  when  Gog  shall  come  upon  the  land.  In  my  zeal  in 
the  day  of  my  indignation,  surely  in  that  day  there  shall  be 
a  great  earthquake  in  the  land  of  Israel,  xxxviii.  14.  16.  18, 
19.  Behold  it  cometh ;  this  is  the  day  of  v.Miich  I  have 
spoken  ;  and  it  shall  come  to  pass  in  that  day,  that  I  will  give 
unto  Gog  a  place  for  a  sepulchre  in  the  land  of  Israel ;  that 
the  house  of  Israel  may  know  that  I  am  Jehovah  their  God, 
from  that  day  and  afterwards."  xxxix.  8.  11.  21. 

In  Daniel.  "  But  there  is  a  God  in  heaven,  who  raveal- 
eth  secrets,  and  maketh  known  what  shall  be  in  the  latter 
days.  ii.  28.  The  time  is  come,  that  the  saints  should  possess 
the  kingdom,  vii.  22.  Attend,  for  at  the  time  of  the  e?id 
shall  be  the  vision.  He  said,  Behold,  I  will  make  known  to 
thee  what  shall  be  in  the  end  of  anger  ;  for  at  the  time  ap- 
pointed shall  be  the  end.  The  vision  of  the  evening  and 
of  the  morning  is  truth ;  shut  up  the  vision,  for  it  .^hall  be 
for  many  days.  viii.  17.  19.  26.  I  am  come  to  make  thee 
understand  what  shall  befall  thy  people  in  the  latter  days  ; 
for  yet  the  vision  is  for  days.  x.  14.  The  intelligent  shall 
be  proved,  to  purge  and  to  cleanse  them  even  unto  the  time 
of  the  end,  for  it  is  yet  for  a  time  appointed,  xi.  35.  At 
that  time  shall  Michael  stand  up,  the  great  prince  which 
standeth  for  the  children  of  thy  people ;  and  there  shall  be 
2 


12  DOCTRINE    OF    THE    NEW    JERUSALEM 

a  time  of  trouble,  such  as  never  was  since  there  was  a  nation. 
Yet  at  that  time  thy  people  shall  be  delivered,  every  one  that 
shall  be  found  written  in  the  book.  xii.  1.  Thou,  O  Daniel, 
shut  up  the  words,  and  seal  the  book,  even  unto  the  time  of 
the  end.  From  the  time  that  the  daily  sacrifice  shall  be 
taken  away,  and  the  abomination  that  maketh  desolate  set 
■up,  there  shall  be  a  thousand  two  hundred  and  ninety  days. 
Thou  shalt  stand  iri  thy  lot  at  the  end  of  the  days.'"  xii.  4. 
11.  13. 

In  HosEA.  "  I  will  make  an  end  of  the  kingdom  of  the 
house  of  Israel.  In  that  day  I  will  break  the  bow  of  Israel. 
Great  shall  be  the  day  of  Jezreel.  i.  4,  5.  11.  In  that  day 
thou  shalt  say,  My  husband,  hi  that  day  I  will  make  a 
covenant  for  them.  In  that  day  I  will  hear.  ii.  16.  18.  21. 
The  children  of  Israel  shall  return  and  seek  Jehovah  their 
God,  and  David  their  king,  in  the  latter  days.  iii.  5.  Come 
and  let  us  return  unto  Jehovah  ;  after  two  days  He  will  vivify 
us  ;  in  the  third  day  He  will  raise  us  up,  and  we  shall  live 
before  Him.  vi.  1,  2.  The  days  of  visitation  are  come,  the 
days  of  retribution  are  come."  ix.  7. 

In  Joel.  "  Alas,  for  the  day  !  for  the  day  of  Jehovah  is 
at  hand,  and  as  devastation  from  the  Almighty  will  it  come, 
i.  1-5.  The  day  of  Jehovah  cometh  ;  a  day  of  darkness  and 
gloominess  is  at  hand  ;  a  day  of  clouds  and  of  thick  darkness. 
The  day  of  Jehovah  is  great  and  very  terrible  ;  and  who  can 
endure  it?  ii.  1,  2.  11.  In  those  days  I  will  pour  out  my 
spirit  upon  the  servants,  and  upon  the  handmaids.  The  sun 
shall  be  turned  into  darkness,  and  the  moon  into  blood,  before 
the  great  and  terrible  day  of  Jehovah  cometh.  ii.  28,  29.  31. 
In  those  days,  and  in  that  time,  I  will  gather  together  all 
nations.  The  day  of  Jehovah  is  near.  It  shall  come  to 
pass  in  that  day,  the  mountains  shall  drop  down  new  wine." 
;L  1.  14.  18. 

Fn  Obadiah.  "  In  that  day,  I  will  destroy  the  wise  men 
-^ut  of  Edom.  Do  not  rejoice  over  them  in  the  day  of  their 
eiestru<:tion,  nor  in  the  day  of  their  distress.  For  the  day  of 
^•ehovah  is  near  upon  all  the  nations."  8.  12.  15. 

In  Amos.  "  He  that  is  courageous  in  heart  shall  flee 
away  naked  in  that  day.  ii.  16.  In  the  day  that  I  shall 
visit  the  transgression  of  Israel  upon  him.  iii.  14.  Wo  unto 
you  that  desire  the  day  of  Jehovah ;  what  is  the  day  of 
Jehovah  to  you  ?  It  is  c  day  of  darkness  and  not  of  light. 
Shall  not  the  day  of  Jehovah  be  darkness  and  not  light? 
even  thick  darkness,  and  no  brightness  ?  v.  18.  20.     The 


CONCERNING   THE    LORD.  13 

bongs  of  the  temple  shall  be  howlings  i?i  that  day.  In  that 
day,  saith  the  Lord  God,  I  will  cause  the  sun  to  go  down  at 
noon  ;  and  I  will  darken  the  earth  in  a  clear  day.  In  that 
day  shall  the  fair  virgins  and  young  men  faint  for  thirst, 
viii.  3.  9.  13.  hi  that  day  I  will  raise  up  the  tabernacle  of 
David  that  is  fallen.  Behold,  the  days  come  that  the  moun- 
tains shall  drop  sweet  wine."  ix.  11.  13. 

In  MicAH.  *'  In  that  day  shall  one  lament,  we  are  utterly 
'wasted,  ii.  4.  In  the  last  days  the  mountain  of  the  house 
of  Jehovah  shall  be  established  in  the  top  of  the  mountains. 
In  that  day  will  I  gather  the  halt.  iv.  1.  6.  In  that  day  I 
will  cut  off  thy  horses  and  thy  chariots,  v.  9.  The  day  of 
thy  watchmen,  and  thy  visitation  cometh.  The  day  is  come 
for  building  the  walls.  In  that  day  He  shall  come  even  to 
thee."  vii.  4.  11.  12. 

In  Habakkuk.  "  The  vision  is  yet  for  an  appoiiited  time  ; 
but  at  the  end  it  shall  speak  and  not  lie  :  though  it  tarry,  wait 
for  it,  because  it  will  surely  come,  it  will  not  tarry,  ii.  3.  O 
Jehovah,  in  the  midst  of  the  years  do  thy  work  ;  in  the  inidst 
of  the  years,  make  it  known.     God  will  come."  iii.  2. 

In  Zephaniah.  "  The  day  of  Jehovah  is  at  hand.  In 
the  day  of  Jehovah's  sacrifice  I  will  punish  the  princes  and 
the  sons  of  the  king.  In  that  day  ther«  shall  be  the  voice 
of  a  cry.  At  that  time  I  will  search  Jerusalem  with  can- 
dles. The  great  day  of  Jehovah  is  near.  That  day  is  a 
day  of  wrath.  A  day  of  anguish  and  distress.  A  day  of 
wasting  and  devastation.  A  day  of  darkness  and  gloomi- 
ness. A  day  of  clouds  and  thick  darkness.  A  day  of  the 
trumpet  and  alarm.  In  the  day  of  the  wrath  of  Jehovah  the 
whole  land  shall  be  devoured  ;  for  He  will  make  even  a  speedy 
consummation  with  all  those  who  dwell  in  the  land.  i.  7,  8. 
10.  12.  14—16.  18.  Before  the  day  of  Jehovah's  anger 
cometh  upon  you.  It  may  be  ye  will  be  hid  in  the  day  of 
the  anger  of  Jehovah,  ii.  2,  3.  Wait  upon  Me,  until  the 
day  that  I  arise  up  to  the  prey,  for  my  determination  is  to 
gather  the  nations,  to  pour  upon  them  my  indignation.  In 
that  day  wilt  thou  not  be  ashamed  of  thy  works  ?  In  that 
day  it  shall  be  said  to  Jerusalem,  Fear  not.  At  that  time  I 
will  undo  all  thy  oppressors.  At  that  time  I  will  bring  you. 
In  that  time  I  will  gather  you,  for  I  will  make  you  a  name 
and  a  praise."  iii.  8.  11.  16.  19,  20. 

In  Zechariah.  "  I  will  remove  the  iniquity  of  the  land 
in  one  day.  In  that  day  shall  ye  call  every  man  to  his 
neighbor,  under  the  vine  and  under  the  fig-tree.  iii.  9,  10. 


14  DOCTRINE    OF    THE    NEW    JERUSALEM 

Then  many  nations  shall  cleave  to  Jehovah  in  that  day.  ii. 
11.  hi  those  days  shall  ten  men  take  hold  of  the  skirt  of  a 
man  that  is  a  Jew.  viii.  23.  Jehovah  their  God  shall  save 
them  171  that  day,  as  the  flock  of  his  people,  ix.  16.  My 
covenant  was  broken  in  that  day.  xi.  11.  In  that  day  will 
I  make  Jerusalem  a  burdensome  stone  for  all  people.  In 
that  day  I  will  smite  every  horse  with  astonishment.  In 
that  d.ay  will  I  make  the  governors  of  Judah  like  a  fur- 
nace of  fire  among  the  wood.  In  that  day  shall  Jehovah 
defend  the  inhabitants  of  Jerusalem.  In  that  day  I  will  seek 
to  destroy  all  the  nations  that  come  against  Jerusalem.  In 
that  day  shall  there  be  a  great  mourning  in  Jerusalem,  xii. 
3,  4.  6.  8,  9.  11.  In  that  day  shall  there  be  a  fountain 
opened  to  the  house  of  David,  and  to  the  inhabitants  of  Je- 
rusalem. In  that  day  I  will  cut  off  the  names  of  the  idols 
in  the  land.  In  that  day  the  prophets  shall  be  ashamed, 
xiii.  1,2.  4.  Behold  the  day  o/ Jehovah  cometh.  His  feet 
shall  stand  in  that  day  upon  the  mount  of  Olives.  In  that 
day  the  light  shall  not  be  clear  nor  dark.  But  it  shall  be 
07ie  day  that  shall  be  known  unto  Jehovah,  not  day  nor 
night ;  but  it  shall  come  to  pass  that  at  evening  time  it 
shall  be  light.  In  that  day  living  waters  shall  go  out  from 
Jerusalem.  In  that  day  Jehovah  shall  be  one,  and  his 
name  one.  hi  that  day  there  shall  be  a  great  tumult  to 
Jehovah.  In  that  day  there  shall  be  upon  the  bells  of  the 
horses,  Holiness  to  Jehovah.  In  that  day  there  shall  be  no 
longer  a  Canaanite  in  the  house  of  Jehovah,"  xiv.  1.  4. 
6—9.  12.  20,  21. 

In  Malachi.  "  But  who  can  endure  the  day  of  his  com- 
ing, and  who  will  stand  when  He  shall  appear  ?  And  they 
shall  be  mine,  saith  Jehovah,  in  that  day  when  I  make  up  my 
jewels.  Behold,  the  day  cometh  that  shall  burn  as  an  oven. 
Behold,  I  send  you  Elijah  the  prophet,  before  the  coming  of 
the  great  and  dreadful  day  of  Jehovah.''''  iii.  2.  7 ;  and  iv.  1.  5. 

In  David.  "  In  his  days  shall  the  righteous  flourish,  and 
much  peace.  He  shall  rule  also  from  sea  to  sea,  and  from 
the  river  even  to  the  ends  of  the  earth !"  Psalm  Ixxii. 
7,  8;  besides  other  places. 

5.  In  these  passages,  by  day  and  by  tiTue,  is  signified  the 
coming  of  the  Lord ;  by  a  day  or  time  of  clouds,  darkness, 
obscurity,  of  no  light,  of  devastation,  an  end  of  iniquity,  of 
destruction,  is  meant  the  coming  of  the  Lord,  when  He  was 
no  longer  known,  and  thence  when  nothing  of  a  genuine 
church  remained.     By  a  day  cruel  and  terrible,  of  anger, 


CONCERNING    THE    LORD.  15 

WTath,  trouble,  distress,  of  sacrifice,  retribution,  perplexity, 
war,  and  of  a  cry,  is  meant  the  coming  of  the  Lord  to  judg- 
ment. By  the  day  in  which  Jehovah  only  shall  be  exalted, 
in  which  He  shall  be  one  and  his  name  one,  in  which  the 
Branch  of  Jehovah  shall  be  beautiful  and  glorious  ;  in  which 
the  righteous  shall  flourish;  in  which  He  shall  vivify;  in 
which  He  shall  seek  his  sheep,  and  make  a  new  covenant; 
in  which  the  mountains  shall  drop  new  wine,  and  living 
waters  go  out  from  Jerusalem ;  in  which  they  shall  look  to 
the  God  of  Israel,  and  more  to  the  same  purport ;  is  meant 
the  coming  of  the  Lord  to  establish  a  new  church,  which 
shall  acknowledge  Him  as  Redeemer  and  Savior. 

6.  To  these  may  b^  added  some  passages  which  more 
openly  speak  of  the  coming  of  the  Lord,  which  are  the  fol- 
lowing. "  The  Lord  himself  shall  give  you  a  sign  ;  Behold, 
a  virgin  shall  conceive  and  bear  a  son,  and  shall  call  his 
name  God  with  us.  Isaiah  vii.  14.  Matt.  i.  22,  23.  Un- 
to us  a  Child  is  born,  unto  us  a  Son  is  given ;  and  the  go- 
vernment shall  be  upon  his  shoulder ;  and  his  name  shall 
be  called  Wonderful,  Counsellor,  God,  Hero,  the  Father 
OF  ETERNITY,  the  Prince  of  peace.  Of  the  increase  of  his 
government  and  peace  there  shall  be  no  end ;  upon  the 
throne  of  David,  and  upon  his  kingdom,  to  establish  it  in 
judgment  and  justice,  from  henceforth  even  forever,  ix.  6, 
7.  And  there  shall  come  a  Rod  out  of  the  stem  of  Jesse, 
and  a  Branch  shall  grow  out  of  his  roots  :  and  the  spirit  of 
Jehovah  shall  rest  upon  Him,  the  spirit  of  wisdom  and  in- 
telligence, the  spirit  of  counsel  and  might.  And  justice 
shall  be  the  girdle  of  his  loins,  and  truth  the  girdle  of  his 
reins.  And  in  that  day  there  shall  be  a  Root  of  Jesse, 
which  shall  stand  for  an  ensign  of  the  people  ;  to  Him  shall 
the  nations  seek,  and  his  rest  shall  be  glorious,  xi.  1,  2.  5. 
10.  Send  ye  the  lamb  to  the  Ruler  of  the  land,  from  the 
rock  towards  the  desert,  to  the  m.ount  of  the  daughter  of 
Zion.  By  mercy  shall  the  throne  be  established,  and  He 
shall  sit  upon  it  in  truth,  in  the  tabernacle  of  David,  judg- 
ing and  seeking  judgment,  and  hastening  justice,  xvi.  1.  5. 
It  shall  be  said  in  that  day,  Lo,  this  is  our  God,  we  have 
waited  for  Him  that  He  may  save  us.  This  is  Jehovah,  v^re 
have  waited  for  Him,  let  us  be  glad  and  rejoice  in  his  sal- 
vation, xxv.  9.  The  voice  of  one  crying  in  the  wilderness, 
Prepare  ye  the  way  for  Jehovah,  make  straight  in  the  de- 
sert a  highwa}»-  for  our  God.     For  the  glory  of  Jehovah  shall 

be  revealed,  and  all  flesh  shall  see  it  together.     Behold,,  the 
2^ 


16  DOCTRINE    OF    THE    NEW    JERUSALEM 

Lord  Jehovih  will  come  with  a  strong  hand,  and  his  arm 
shall  rule  for  Him ;  behold,  his  reward  is  with  Him ;  He 
shall  feed  his  flock  like  a  shepherd,  xl.  3.  5.  10,  11.  Be- 
hold my  Elect,  in  whom  my  soul  delij^hteth,  I,  Jehovah, 
have  called  Thee  in  righteousness,  and  will  give  Thee  for 
a  covenant  of  the  people,  for  a  light  of  the  nations,  to  open 
the  blind  eyes,  to  bring  out  the  prisoners  from  the  prison, 
and  those  who  sit  in  darkness  out  of  the  prison  house.  I 
am  Jehovah,  that  is  my  name,  and  my  glory  will  I  not  give 
to  another,  xlii.  1.  6 — 8.  Who  hath  believed  our  word, 
and  to  whom  is  the  arm  of  Jehovah  revealed  ?  He  hath  no 
form  or  comeliness,  and  when  we  shall  see  Him,  there  is  no 
beauty  that  we  should  desire  Him,  He  hath  borne  our 
griefs,  and  carried  our  sorrows,  liii.  1 — 4.  Who  is  this 
that  Cometh  from  Edom,  with  dyed  garments  from  Bozra, 
walking  in  the  greatness  of  his  strength  ?  I  who  speak 
in  righteousness,  mighty  to  save,  For  the  day  of  vengeance 
is  in  my  heart,  and  the  year  of  my  redeemed  is  come.  So 
He  was  their  Savior.  Ixiii.  1 — 8.  Behold,  the  days  come, 
saith  Jehovah,  that  I  will  raise  up  to  David  a  righteous  Branch, 
who  shall  reign  a  King  and  prosper,  and  shall  do  judgment 
and  justice  in  the  earth  ;  and  this  is  the  name  by  which  He 
shall  be  called,  Jehovah  our  righteousness.  Jer.  xxiii.  5, 
6;  xxxiii.  1-5,  16.  Rejoice  greatly,  O  daughter  of  Zion; 
shout,  O  daughter  of  Jerusalem,  behold,  thy  King  cometh 
unto  thee ;  He  is  just  and  having  salvation.  He  shall 
speak  peace  to  the  nations,  and  his  dominion  shall  be  from 
sea  to  sea,  and  from  the  river,  even  to  the  ends  of  the  earth. 
Zech.  ix.  9,  10.  Sing  and  rejoice,  O  daughter  of  Zion;  lo 
I  come,  that  I  may  dwell  in  the  midst  of  thee.  And  many 
nations  shall  cleave  to  Jehovah  in  that  day ;  and  they  shall 
be  my  people,  ii.  10,  11.  But  thou,  Bethlehem  Ephratah, 
though  thou  be  little  among  the  thousands  of  Judah,  out  of 
thee  shall  He  come  forth  unto  Me,  who  shall  be  Ruler 
in  Israel,  and  whose  goings  forth  have  been  from  of  old,  from 
the  days  of  eternity.  He  shall  stand  and  feed  in  the 
strength  of  Jehovah.  Micah  v.  2,  3.  Behold,  I  send  my 
messenger,  and  he  shall  prepare  the  way  before  Me;  and 
the  Lord,  whom  ye  seek,  shall  suddenly  come  to  his  tem- 
ple, even  the  Messenger  of  the  covenj^nt,  whom  ye  desire, 
behold  He  is  coming.  But  who  can  endure  the  day  of 
his  coming?  Behold,  I  send  unto  you  Elijah  the  prophet, 
before  the  coming  of  the  great  and  dreadful  day  of  Jeho- 
YAH.  Malachi  iii.  1,  2 ;   iv.  5.    I  saw,  and  lo,  with  the  clouds 


CONCERNING    THE    LORD.  17 

of  the  heavens,  as  it  were,  the  Son  of  man  was  coming; 
and  to  Him  was  given  dominion  and  glory  and  a  kingdom, 
and  all  people,  nations  and  languages  shall  worship  Him. 
His  dominion  is  the  dominion  of  an  age  which  will  not  pass 
away,  and  his  kingdom  one  which  will  not  perish.  And 
all  dominions  shall  worship  Him  and  obey  Him.  Daniel  vii. 
13,  14.  27.  Seventy  weeks  are  determined  upon  thy  peo- 
ple, and  upon  thy  holy  city,  to  finish  the  transgression,  and 
to  seal  up  the  vision  and  the  prophecy,  and  to  anoint  the 
most  Holy.  Know,  therefore,  and  understand,  that  from  the 
going  forth  of  the  Word  to  restore  and  to  build  Jerusalem, 
unto  the  Messiah  the  Prince,  shall  be  seven  weeks,  ix.  24,  25. 
I  will  set  his  hand  also  in  the  sea,  and  his  right  hand  in  the 
rivers ;  He  shall  cry  unto  Me,  Thou  art  my  Father,  my 
God,  and  the  Rock  of  my  salvation.  Also  I  will  make  Him 
my  First-born,  higher  than  the  kings  of  the  earth.  His 
seed  also  will  I  make  to  endure  forever,  and  his  throne  as 
the  days  of  heaven.  Psalm  Ixxxix.  25 — 27.  29.  Jeho- 
vah said  to  my  Lord,  Sit  Thou  at  my  right  hand,  till  I 
make  thy  enemies  thy  footstool.  Jehovah  shall  send  the 
rod  of  thy  strength  out  of  Zion  ;  rule  Thou  in  the  midst  of 
thy  enemies.  Thou  art  a  priest  forever  after  the  order 
of  Melchisedek.  ex.  1,  2.  4.  Matt.  xxii.  44.  Luke  xx. 
41.  Yet  have  I  set  my  King  upon  my  holy  hill  of  Zion. 
I  will  declare  the  decree,  Jehovah  hath  said  unto  Me, 
Thou  art  my  Son,  this  day  have  I  begotten  Thee,  I  will 
give  to  Thee  the  nations  for  thine  inheritance,  and  the  ends 
of  the  earth  for  thy  possession.  Kiss  the  Son,  lest  He  be 
angry,  lest  ye  perish  in  the  way.  Blessed  are  all  those  who 
put  their  trust  in  Him.  Psalm  ii.  6 — 8.  12.  Thou  hast 
made  Him  a  little  lower  than  the  angels  ;  but  with  glory 
and  honor  hast  Thou  crowned  Him.  Thou  hast  made  Him  to 
have  dominion  over  the  works  of  thy  hands  ;  Thou  hast 
put  all  things  under  his  feet.  Psalm  viii.  5,  6.  Jehovah, 
remember  David  ;  how  he  sware  to  Jehovah,  and  vowed  to 
the  mighty  One  of  Jacob.  Surely  I  will  not  come  into  the 
tabernacle  of  my  house,  nor  go  up  into  my  bed  ;  I  will  not 
give  sleep  to  my  eyes,  until  I  find  out  a  place  for  Jehovah, 
a  habitation  for  the  mighty  One  of  Jacob.  Lo,  we  heard 
of  Him  at  Ephratah,  we  found  Him  in  the  fields  of  the 
wood.  We  will  go  into  his  tabernacle,  we  will  bow  down 
at  his  footstool.  Let  thy  priests  be  clothed  with  righteous- 
ness, and  let  thy  saints  shout  for  joy."     Psalm  cxxxii.  1 — 


18  DOCTRINE    OF    THE    NEW    JERUSALEM,   &C. 

9.     But  these  passages  are  but  few  compared  to  what  might 
be  adduced. 

7.  That  the  whole  Sacred  Scripture  was  written  concern- 
ing the  Lord  alone,  will  more  fully  appear  from  what  fol- 
lows, particularly  from  the  things  which  are  to  be  adduced 
in  the  little  work  concerning  the  Sacred  Scripture.  Thence 
and  from  no  other  source,  is  the  holiness  of  the  Word. 


19 


THAT  THE  LORD  FULFILLED  ALL  THINGS  OF  THE  LAW,  MEAN», 
THAT  HE  FULFILLED  ALL  THINGS  OF  THE  WORD. 

8.  It  is  believed  by  many  at  this  day,  that  when  it  ,is  said 
of  the  Lord,  that  He  fulfilled  the  law,  it  is  meant  that 
He  fulfilled  all  the  commandments  of  the  Decalogue,  and 
that  thus  He  became  righteousness,  and  also  justified 
mankind  by  faith  in  that.  But  yet  that  is  not  what  is 
meant,  but  that  He  fulfilled  all  things  which  are  Avritten 
concerning  Him  in  the  Law  and  the  Prophets,  that  is,  in 
the  whole  Sacred  Scripture ;  because  this  treats  of  Him 
alone,  as  was  said  in  the  foregoing  article.  The  reason  why 
many  have  believed  otherwise,  is,  because  they  have  not 
searched  the  Scriptures  and  seen  what  is  there  meant  by 
the  Law.  By  the  Law  there  are  meant,  in  a  strict  sense, 
the  Ten  Commandments  of  the  Decalogue ;  in  a  wider 
sense,  all  that  was  written  by  Moses  in  his  five  books ;  and 
in  the  widest  sense,  all  of  the  Word. 

L  That  by  the  Law,  in  a  strict  sense,  are  meant  the 
Ten  Commandments  of  the  Decalogue,  is  known. 

9.  n.  That  by  the  Law,  in  a  wider  sense,  are  meant 

All  that  WAs  WRlTTfiN  BY  MoSES,  IN  HIS  FIVE  BOOKS,  is 
manifest  from  the  following  passages.  In  Luke  ;  "  Abra- 
ham said  to  the  rich  man  in  hell.  They  have  Moses  and 
THE  Prophets,  let  them  hear  them ;  if  they  hear  not  Moses 
and  the  Prophets,  neither  will  they  be  persuaded  if  one 
should  rise  from  the  dead."  xvi.  29.  31.  In  John;  "  Philip 
said  to  Nathanael,  We  have  found  Him  of  whom  Moses  hi 
the  Law  and  the  Prophets  did  write."  i.  46.  In  Matthew  ; 
"Think  not  that  I  am  come  to  destroy  the  Laio  and  the 
Prophets  ;  I  am  not  come  to  destroy,  but  to  fulfil."  v.  17. 
In  the  same ;  "  All  the  Prophets  and  the  Laio  prophesied 
until  John."  xi.  13.  In  Luke  ;  "  The  Laic  and  the  Pro- 
phets were  until  John,  since  that  time  the  kingdom  of  God 
is  preached."  xvi.  16.  In  Matthew;  "All  things  whatso- 
ever ye  would  that  men  should  do  unto  you,  so  also  do  ye 
to  them  ;  this  is  the  Law  and  the  Prophets.''''  vii.  12.  In 
the  same  ;  "Jesus  said,  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  ail  thy  soul,  and  thou  shalt  love 
thy  neighbor  as  thyself.  On  these  two  commandments 
hang  the  Law  and  the  Prophets.''''  xxii.  37.  39,  40.  In  these 
passages,  by  Moses  and  the  Prophets,  as  also  by  the  Law  and 


20  DOCTRINE    OF    THE    NEW    JERUSALEM 

the  PropJiets,  are  meant  all  things  that  are  written  in  the 
books  of  Moses,  and  in  the  books  of  the  Prophets.     That 
by  the  Law  are  specifically  meant  all  things  that  were  writ- 
ten by  Moses,  is  still  more  manifest  from  the  following  pas- 
sages.    In  Luke ;  "  And  Avhen  the  days  of  her  purification, 
according  to  the  Law  of  Moses,  were  accomplished,  they 
brought  Him  to  Jerusalem,  to  present  Him  to  the  Lord; 
as  it  is  written  in   the  Laiv  of  the   Lord,   every  male  that 
openeth  the  womb  shall  be  called  holy  to  the  Lord ;  and  to 
ofTer  a  sacrifice  according  to  that  which  is  said  in  the  Laio 
of  the  Lord,  a  pair  of  turtle  doves  or  two  young  pigeons. 
And  the  parents  brought  Jesus  into  the  temple,  to  do  for 
Him  after  the  custom  of  the  Laio.     And  when  they  had 
perform.ed  all    things    that    are    according    to   the   Laiu  of 
the  Lord:'  ii.  22—24.  27.  39.     In  John;    "Moses  in  the 
Laio  commanded  us  that  such  should  be  stoned."  viii.  5. 
In  the   same ;    "  The   Laio   was   given   by   Moses"    i.    17. 
Whence  it  is  manifest,  that  sometimes  the  Law,  and  some- 
times Moses  is  named,  where  such  things  are  treated  of  as 
are   written  in  his   books ;     as  also    in    Matthew   viii.   4. 
Mark  x.  2.  4.    xii.  19.     Luke  xx.  28.  37.     John  iii.  14. 
vii.  18.  51.    viii.  17.    xix.  7.     Many  things  are  also  called 
b}^  Moses  the  Laio,  v/hich  were  commanded,  as  concerning 
the  Burnt  ofl^erings,   Levit.  vi.  25.    vii.  37 ;    concerning  the 
Sacrifices,  vi.  25.    vii.  1.  11;  concerning  the  Meal  offering, 
vi.   14 ;    concerning  Leprosy,  xix.  2 ;  concerning  Jealousy, 
Numb.   V.   29 ;    concerning  the    Nazariteship,   vi.    13.   21. 
And  Moses  himself  called  his  books   the    Laio ;    "  Moses 
wrote  this  Law,  and  delivered  it  to  the  priests,  the  sons  of 
Levi,  who  bore  the  ark  of  the  covenant  of  Jehovah ;  and 
he  said  to  them.  Take  this  hook  of  the  Laio,  and  put  it  by 
the  side   of  the  ark  of  the  covenant  of  Jehovah."     Deut. 
xxxi.  9.  11.  26.     And  it  was  by  the  side;  but  within  the 
ark  were  the  tables  of  stone,  which  in  a  strict  sense  are  the 
Law.     The  books  of  Moses  are  called  the  book  of  the  Law 
afterwards ;  "  And  Hilkiah,  the  high  priest,  said  unto  Sha- 
phan,  the   scribe,  I   have   found  the  book  of  the  Laio  in  the 
house  of  Jehovah.     And   when    the   king  had   heard   the 
words  of  the  book  of  the    Law,  he  rent  his   clothes."     2 
Kings  xxii.  8.  11. 

10.  III.  That  all  of  the  Word  is  meant  by  the 
Law,  in  the  widest  sense,  may  appear  from  the  fol- 
lowing passages  :  "  Jesus  answered  them.  Is  it  not  written 
in  your  Law,  I  said  ye  are  gods  ?"     John  x.  34.     This 


CONCERNING   THE    LORD.  21 

is  WTitten  Psalm  Ixxxii.  6.  "  The  people  answered,  We 
have  heard  out  of  the  Laio,  that  Christ  abideth  forever." 
John  xii.  34.  This  is  written  Psalm  Ixxxix.  29.  ex.  4. 
Daniel  vii.  14.  "  That  the  v>rord  might  be  fulfilled  w^iich 
is  written  in  their  Latv,  They  hated  Me  without  a  cause." 
John  XV.  25.  This  is  written  Psalm  xxxv.  19.  "  The 
Pharisees  said,  Hath  any  one  of  the  rulers  believed  in  Him? 
but  this  people  who  know  not  the  Laio  are  cursed." 
John  vii.  48,  49.  "  It  is  easier  for  heaven  and  earth 
to  pass  away,  than  that  one  tittle  of  the  Law  should  fail." 
Luke  xvi.  17 ;  where  by  the  Law  is  meant  the  vrhole  Sa- 
cred Scripture. 

11.  That  the  Lord  fulfilled  all  things  of  the  Law,  means 
that  He  fulfilled  all  things  of  the  Word,  is  manifest  from 
the  passages  where  it  is  said,  that  the  Scripture  was  ful- 
fiUerl  by  Him,  and  that  all  things  were  finished  ;  as  from 
these  ;  "  Jesus  went  into  the  synagogue  and  stood  up  to 
read ;  there  was  delivered  to  Him  the  book  of  the  prophet 
Isaiah ;  and  when  He  had  opened  the  book,  He  found  the 
place  where  it  was  written ;  The  Spirit  of  the  Lord  is  upon 
Me,  because  He  hath  anointed  Me  to  preach  the  gospel  to 
the  poor ;  He  hath  sent  Me  to  heal  the  broken-hearted,  to 
preach  deliverance  to  the  bound,  and  sight  to  the  blind  ;  to 
proclaim  the  acceptable  year  of  the  Lord.  And  He  closed 
the  book,  and  said.  This  day  is  this  Scripture  fidjilled  in 
your  ears."  Luke  iv.  16 — 21.  "  Ye  search  the  Scriptures, 
and  they  testify  of  Me."  John  v.  39.  "  That  the  Scrip- 
ture might  be  fulfilled,  He  that  eateth  bread  v»'ith  Me,  hath 
lifted  up  his  heel  upon  Me."  John  xiii.  18.  "  None  of 
them  is  lost,  but  the  son  of  perdition,  that  the  Scripture 
might  he  fulfilledy  John  xvii.  12.  "  That  the  saying 
might  he  fulfilled  w^hich  He  spake.  Of  those  whom  Thou 
gavest  Me  I  have  not  lost  one."  John  xviii.  9.  "  Then 
said  Jesus  unto  Peter,  Put  up  thy  sword  into  its  place ;  how 
then  should  the  Scriptures  he  fulfilled,  that  thus  it  must  be. 
But  all  this  was  done,  that  the  Sc7-iptures  of  the  Prophets 
might  he  fulfilled:'  Matthew  xxvi.  52.  54.  hQ.  "The  Son 
of  Man  indeed  goeth,  as  it  is  written  of  Him ;  that  the 
Scriptures  may  he  fulfilled:''  Mark  xiv.  21.  49.  "Thus 
the  Scripture  icas  fulfilled,  which  said,  He  was  reckoned 
with  the  wicked."  Mark  xv.  28.  Luke  xxii.  37.  "  That 
the  Scripture  might  be  fulfilled.  They  parted  my  raiment 
among  them,  and  for  my  vesture  they  did  cast  lots."  John 
xix.  24.     "After  this,  Jesus  knowing  that  all  things  were 


22  DOCTRINE    OF    THE    NEW    JERUSALEM,  &C. 

now  accomplished,  that  the  Scripture  might  be  fulfilled.'*'' 
John  xix.  28.  "  When  Jesus  had  received  the  vinegar,  He 
said,  It  is  finished,  that  is,  it  is  fulfilled^  John  xix.  30. 
"  These  things  were  done  that  the  Script^ires  might  be  ful' 
fdled ;  A  bone  of  Him  shall  not  be  broken.  And  again, 
another  Scripture  saith,  They  shall  see  Him  whom  they 
pierced."  John  xix.  36,  37  ;  besides  elsewhere,  where  pas- 
sages of  the  Prophets  are  adduced,  and  it  is  not  at  the  same 
time  said  that  the  Law  or  the  Scripture  was  fulfilled.  That 
all  of  the  Word  was  written  concerning  Him,  and  that  He 
came  into  the  world  to  fulfil  it,  He  also  taught  his  disciples 
before  He  departed,  in  these  words :  "  Jesus  said  to  them, 
O  fools,  and  slow  of  heart  to  believe  all  that  the  Prophets 
have  spoken  :  ought  not  Christ  to  have  suffered  this,  and  to 
enter  into  his  glory  ?  And  beginning  at  Moses  and  all  the 
Prophets,  He  expounded  to  them  in  all  the  Sc7-iptures  con- 
cerning himself.^''  Luke  xiv.  25 — 27.  And  further,  Je- 
sus said  to  his  disciples,  "  These  are  the  words  which  I 
spake  unto  you,  whilst  I  was  yet  with  you.  That  all  things 
77iust  be  fulfilled  ivhich  were  written  in  the  Laio  of  Moses, 
and  in  the  Prophets,  and  in  the  Psalms  concerning  Me." 
Luke  xxiv.  44.  That  the  Lord  in  the  world  fulfilled  all 
things  of  the  Word,  even  to  the  smallest  particulars  of  it, 
is  evident  from  these  his  own  words ;  "  Verily  I  say  unto 
you,  till  heaven  and  earth  pass,  one  jot,  or  one  tittle,  shall 
in  no  wise  pass  from  the  Laiv,  till  all  be  fulfilled.'''  Mat- 
thew V.  18.  From  these  now  it  may  be  clearly  seen,  that 
by  the  Lord's  fulfilling  all  things  of  the  Law,  is  not  meant 
that  he  fulfilled  all  the  commandments  of  the  decalogue,  but 
all  things  of  the  Word. 


23 


THAT  THE  LORD  CAME  INTO  THE  WORLD  THAT  HE  MIGHT  SUB- 
JUGATE THE  HELLS,  AND  GLORIFY  HIS  HUMAN:  AND  THAT  THE 
PASSION  OF  THE  CROSS  WAS  THE  LAST  COMBAT,  BY  WHICH 
HE  FULLY  CONQUERED  THE  HELLS,  AND  FULLY  GLORIFIED  HIS 
HUMAN. 

12.  It  is  known  in  the  churdi,  that  the  Lord  conquered 
death,  by  which  is  meant  hell,  and  that  afterwards  He  as- 
cended with  glory  into  heaven ;  but  it  is  not  yet  known  that 
the  Lord  conquered  death  or  hell  by  combats,  which  are 
temptations,  and  at  the  same  time  by  them  glorified  his  Hu- 
man ;  and  that  the  passion  of  the  cross  was  the  last  combat  or 
temptation  by  which  He  conquered  and  glorified.  These  com- 
bats are  much  treated  of  in  the  Prophets  and  in  the  Psalms  of 
David,  but  not  so  much  in  the  Evangelists  ;  in  the  Evange- 
lists the  temptations  which  He  sustained  from  childhood,  are 
described  in  the  sum  by  his  temptations  in  the  wilderness, 
and  afterwards  by  the  devil,  and  the  last  by  those  things 
which  He  suffered  in  Gethsemane,  and  on  the  cross.  Con- 
cerning his  temptations  in  the  wilderness,  and  afterwards 
by  the  devil,  see  Matthew  iv.  1 — 11;  Mark  i.  12,  13;  and 
Luke  iv.  1 — 13.  Bat  by  these  are  meant  all,  even  to  the 
last ;  the  Lord  did  not  reveal  to  his  disciples  any  more  con- 
cerning them,  for  it  is  said  in  Isaiah,  "  He  was  oppressed 
and  He  was  afflicted,  yet  He  opened  not  his  mouth.  He  is 
brought  as  a  lamb  to  the  slaughter,  and  as  a  sheep  before 
her  shearers  is  dumb,  so  he  opened  not  his  mouth."  liii.  7. 
Concerning  his  temptations  in  Gethsemane,  see  Matthew 
xxvi.  36—44;  Mark  xiv.  32—42;  and  Luke  xxii.  39—46. 
And  concerning  the  temptations  on  the  cross,  Pvlatthew 
xxvii.  33—50;  Mark  xv.  22—37;  Luke  xxiii.  33—39; 
and  John  xxix.  17 — 34.  Temptations  are  no  other  than 
combats  against  the  hells.  (Concerning  the  temptations  or 
combats  of  the  Lord,  see  n.  201 — 302,  in  a  treatise  concern- 
ing THE  New  Jerusalem  and  its  Heavenly  Doctrine, 
published  at  London ;  and  concerning  temptations  in  gene- 
ral, n.  189 — 200  of  the  same.) 

13.  That  the  Lord,  by  the  passion  of  the  cross,  fully  con- 
quered the  hells.  He  himself  teaches  in  John;  "Now  is  the 
judgment  of  this  world,  now  shall  the  prince  of  this  world, 
be  cast  out.'^  xii.  31.     This  the  Lord  spoke  when  the  pas- 

3 


24  DOCTRINE    OF    THE    NEW    JERUSALEM 

sion  of  the  cross  was  about  to  take  place.  In  the  same : 
"  The  prince  of  this  ivorld  is  judged."  xvi.  11.  In  the 
same ;  "  Be  of  good  cheer,  I  have  overcome  the  ivorld." 
xvi.  33.  And  in  Luke  ;  "  Jesus  said,  I  saw  Satan  as  light- 
ning fall  from  heaven^  x.  18.  By  the  world,  the  prince 
of  the  world,  satan,  and  the  devil,  is  meant  hell. 

That  the  Lord  by  the  passion  of  the  cross  also  fully  glo- 
rified his  Human,  He  teaches  in  John  ;  "  After  Judas  had 
gone  out,  Jesus  said,  Now  is  the  Son  of  Man  glorified^  and 
God  is  glorified  in  Him.  If  God  be  glorified  in  Him,  God 
shall  also  glorify  Him  in  Himself,  and  shall  straightway 
glorify  Him.'^  xiii.  31,  32.  In  the  same  ;  "  Father,  the 
hour  is  come,  glorify  thy  Son,  that  thy  Son  also  may  glo- 
r?/?/ Thee."  xvii.  1.  5.  In  the  same;  "Now  is  my  soul 
troubled,  and  He  said,  Father,  glorify  thy  name  ;  and  there 
came  a  voice  from  heaven,  I  have  glorified  it,  and  will  also 
glorify  it  again."  xii.  27.  38.  In  Luke ;"  Ought  not  Christ  to 
have  suffered  this,  and  to  enter  into  his  glory  V^  xxiv.  26. 
These  things  are  said  concerning  the  passion.  Glorifica- 
tion is  the  uniting  of  the  Divine  and  the  Human ;  where- 
fore it  is  said,  '*  And  God  loill  glorify  Him  in  Himself  J^ 

14.  That  the  Lord  came  into  the  world,  that  He  might  re- 
duce all  things  in  the  heavens  and  thence  in  the  earth  to  order, 
and  that  this  was  done  by  combats  against  the  hells,  which 
then  infested  every  man  coming  into  the  world,  and  going 
out  of  it,  and  that  hereby  He  became  righteousness  and 
saved  mankind,  who  without  that  could  not  have  been  saved, 
is  foretold  in  many  passages  in  the  Prophets,  of  which  only 
some  shall  be  adduced.  In  Isaiah ;  "  Who  is  this  that 
Cometh  from  Edom,  with  dyed  garments  from  Bozrah  ?  He 
that  is  glorious  in  his  apparel,  walking  in  the  greatness 
of  his  strength  ?  I  that  speak  in  righteousness,  mighty  to 
save.  Wherefore  art  Thou  red  in  thy  apparel,  and  thy  gar- 
ments as  of  one  that  treadeth  in  the  wine-press  ?  I  have 
trodden  the  wine-press  alone,  and  of  the  people  there  was 
not  a  man  with  Me  ;  therefore  I  have  trodden  them  in  mine 
anger,  and  trampled  them  in  my  wrath ;  thence  the  victory 
over  them  is  sprinkled  upon  my  garments ;  for  the  day  of 
vengeance  is  in  my  heart,  and  the  year  of  my  redeemed  is 
come.  My  own  arm  brought  salvation  to  Me.  I  brought 
down  their  strength  to  the  earth.  He  said,  Behold  my  peo- 
ple, they  are  children ;  so  He  became  their  Savior ;  in  his 
love  and  in  his  pity  He  redeemed  them."  jxiii.  1 — 9. 
These   things   are   concerning   the    combats   of  the    Lord 


CONCERNING   THE    LORD.  25 

against  the  hells.  By  the  apparel  in  which  He  was  glorious, 
and  which  was  red,  is  meant  the  Word,  to  which  violence 
was  done  by  the  Jewish  people;  the  combat  itself  against 
the  hells,  and  the  victory  over  them,  is  described  by  his 
treading  them  in  his  anger,  and  trampling  upon  them  in  his 
wrath.  That  He  fought  alone  and  from  his  own  power,  is 
described  by  these  words,  "  Of  the  people  there  was  not  a 
man  with  Me,  my  own  arm  brought  salvation  to  Me.  I 
brought  down  their  strength  to  the  earth."  That  He  there- 
by saved  and  redeemed,  is  described  by  these  words,  "  There- 
fore He  became  their  Savior,  in  his  love  and  in  his  pity  He 
redeemed  them."  That  this  was  the  cause  of  his  coming,  is 
described  by  these  words  ;  "  The  day  of  vengeance  is  in  my 
heart,  and  the  year  of  my  redeemed  is  come."  Again,  in 
Isaiah ;  "  And  He  saw  that  there  was  no  man,  and  won- 
dered that  there  was  no  intercessor  ;  therefore  his  own  arm 
brought  sah-ntion  to  Him,  and  his  righteousness  it  sustained 
Him ;  thence  He  put  on  righteousness  as  a  breastplate,  and 
a  helmet  of  salvation  upon  his  head,  and  He  put  on  the  gar- 
ments of  vengeance  for  clothing,  and  was  clad  with  zeal  as 
a  cloak ;  then  He  came  to  Zion  a  Redeemer."  lix.  16,  17. 
20.  These  things  also  are  concerning  the  combats  of  the 
Lord  when  He  was  in  the  world,  against  the  hells.  That 
He  fo Light  against  them  alone  from  his  own  power,  is  meant 
by  this  ;  "  He  saw  there  was  no  man,  therefore  his  own  arm 
brought  salvation  to  Him;"  that  thence  He -became  right- 
eousness by  this  ;  "  His  righteousness  sustained  Him ; 
whence  he  put  on  righteousness  as  a  breastplate ;"  that 
thus  He  redeemed  by  this  ;  "  Then  He  came  to  Zion  a  Re- 
deemer." In  Jeremiah ;  "  They  are  dismayed,  and  their 
mighty  ones  are  beaten  down  ;  they  have  fled  apace,  and  they 
look  not  back  :  this  is  the  day  of  Jehovih  of  hosts,  a  day  of 
vengeance  ;  that  He  may  take  vengeance  on  his  enemies,  the 
sword  shall  devour,  and  it  shall  be  satiated."  xlvi.  5.  10. 
The  combat  of  the  Lord  with  the  hells,  and  victory  over 
them,  are  described  by  their  being  dismayed,  their  mighty 
ones  being  beaten  down,  their  fleeing  apace,  and  not  looking 
back."  The  mighty  ones  and  enemies  are  the  hells ;  be- 
cause all  there  have  hatred  towards  the  Lord.  His  coming 
into  the  world  for  that  purpose  is  meant  by  these  words  ; 
"  It  is  the  day  of  Jehovih  of  hosts,  a  day  of  vengeance, 
that  He  may  take  vengeance  on  his  enemies."  Again,  in 
the  same  prophet;  "The  young  men  shall  fall  in  the 
streets,  and  all  the  men  of  war  shall  be  cut  off  in  that  day." 


26  DOCTRINE    OF    THE    NEAV    JERUSALEM 

xlix.  6.  Ill  Joel;  "Jehovah  shall  utter  his  voice  before  his 
army ;  the  day  of  Jehovah  is  great  and  very  terrible,  who 
then  shall  be  able  to  endure  it  ?"  ii.  11.  In  Zephaniah  ;  "  In 
the  day  of  the  sacrifice  of  Jehovah,  I  will  punish  the  princes, 
the  sons  of  the  king,  and  all  who  are  clothed  with  strange  ap- 
parel. That  day  is  a  day  of  trouble,  a  day  of  the  trumpet  and 
alarm."  i.  8,  9.  15,  16.  In  Zechariah ;  "  Then  Jehovah 
shall  go  forth  and  fight  against  the  nations,  as  when  He 
fought  in  the  day  of  battle.  His  feet  shall  stand  at  that  day 
upon  the  mount  of  Olives,  which  is  before  the  face  of  Jerusa- 
lem :  then  shall  ye  flee  to  the  valley  of  my  mountains :  in 
that  day  the  light  shall  not  be  clear  nor  dark.  But  Jehovah 
shall  be  king  over  all  the  earth ;  and  in  that  day  Jehovah 
shall  be  one,  and  his  name  one."  xiv,  3 — 6.  9.  In  these 
passages,  also,  the  combats  of  the  Lord  are  treated  of; 
by  that  day  is  meant  his  coming :  the  mount  of  Olives, 
which  was  before  the  face  of  Jerusalem,  was  also  the  place 
where  the  Lord  was  wont  to  abide ;  see  Mark  xiii.  3.  xiv. 
26.  Luke  xxi.  37.  xxii.  39.  John  viii.  1 ;  and  elsewhere. 
In  David ;  "  The  cords  of  hell  compassed  Me  about,  the 
snares  of  death  prevented  Me.  He  sent  out  his  arrows  and 
scattered  them.  He  shot  lightnings,  and  discomfited  them. 
I  will  pursue  my  enemies  and  overtake  them,  neither  will  I 
turn  again  till  I  have  consumed  them ;  I  have  wounded 
them,  so  that  they  cannot  rise.  Thou  shalt  gird  Me  with 
strength  unto  battle,  thou  wilt  put  my  enemies  to  flight. 
I  will  beat  them  as  small  as  the  dust  before  the  wind.  1 
will  cast  them  out  as  the  dirt  in  the  streets."  Psalm  xviii. 
5.  14.  38,  39.  42.  The  cords  and  snares  of  death  that  com- 
passed and  prevented,  signify  temptations,  which,  because 
they  are  from  hell,  are  also  called  the  cords  of  hell.  These 
and  the  rest  of  the  things  in  the  whole  of  this  Psalm,  treat 
of  the  battles  and  of  the  victories  of  the  Lord ;  wherefore  it 
is  also  said,  "  Thou  wilt  make  Me  the  head  of  the  nations ; 
a  people  whom  I  have  not  known  shull  serve  Me."  43. 
Again ;  "  Gird  thy  sword  upon  thy  thigh,  O  most  Mighty : 
thine  arrows  are  sharp  in  the  heart  of  the  king's  enemies, 
the  people  shall  fall  under  Thee.  Thy  throne  is  for  ever 
and  ever;  Thou  lovest  righteousness,  therefore  God  hath 
anointed  Thee."  Psalm  xiv.  3.  5 — 7.  These  also  are 
concerning  the  combats  of  the  Lord  with  the  hells,  and  con- 
cerning their  subjugation ;  for  the  Lord  is  treated  of  in  the 
whole  of  that  Psalm,  that  is,  in  relation  to  his  combats,  to 
Jiis  glorification,  and  to  the  salvation  of  the  faithful  by  Him. 


CONCEENING    THE    LORB.  27 

Again  in  David  ;  '^  A  fire  goeth  before  Him,  and  burneth 
up  his  enemies  round  about ;  the  earth  saw  and  trembled, 
the  hills  melted  like  wax,  at  the  presence  of  the  Lord  of 
the  whole  earth.  The  heavens  declare  his  justice,  and  all 
the  people  see  his  glory."  Psalm  xcvii.  3 — 6.  In  this 
Psalm  also  the  Lord  and  the  same  things  are  treated  of. 
Again  ;  "  Jehovah  said  to  my  Lord,  Sit  Thou  at  my  right 
hand,  until  I  make  thy  enemies  thy  footstool ;  rule  Thou  in 
the  midst  of  thy  enemies.  The  Lord  at  thy  right  hand  did 
strike  through  kings  in  the  day  of  his  wrath :  He  filled 
the  places  with  dead  bodies.  He  wounded  the  heads  over 
many  countries."  Psalm  ex.  1 — 6.  That  these  things 
were  said  concerning  the  Lord,  is  evident  from  the  Lord's 
own  words  Matthew  xxii.  44  ;  Mark  xii.  36  ;  and  Luke 
XX.  42.  By  sitting  at  the  right  hand,  is  signified  omni- 
potence ;  by  enemies  are  signified  the  hells  ;  by  kings, 
those  who  are  in  falses  of  evil ;  by  making  them  a  foot- 
stool, striking  through  them  in  the  day  of  his  wrath,  and 
filling  the  places  with  dead  bodies,  is  signified  to  destroy 
their  power ;  and,  by  wounding  the  head  over  many  coun- 
tries, is  signified  to  destroy  all.  Since  the  Lord  alone  con- 
quered the  hells,  without  the  aid  of  any  angel,  therefore 
He  is  called  a  Hero  and  a  Man  of  war.  Isaiah  xhi.  13. 
The  King  of  glory;  Jehovah  strong  and  mighty,  the 
Hero  of  war.  Psalm  xxiv.  8.  10.  The  mighty  One  of 
Jacob.  Psalm  cxxxii.  2  ;  and  in  many  places  Jehovah  of 
HOSTS,  that  is,  Jehovah  of  the  armies  of  war.  His  com- 
ing also  is  called  ihe  day  of  Jehovah,  terrible,  cruel,  of  anger, 
wrath,  revenge,  of  ruin,  of  war,  of  the  trumpet  and  alarm, 
and  of  trouble ;  as  may  be  seen  in  the  passages  cited  above, 
n.  4.  Since  the  last  judgment  was  accomplished  by  the 
Lord,  whilst  He  was  in  the  world,  by  combats  with  the 
hells,  and  by  their  subjugation,  therefore  the  judgment 
which  He  was  to  accomplish,  is  treated  of  in  many  pas- 
sages, as  in  David  ;  "Jehovah  cometh  to  judge  the  earth; 
He  shall  judge  the  world  in  justice,  and  the  people  in 
truth."  Psalm  xcvi.  13;  also  in  many  other  places.  These 
are  from  the  prophetical  parts  of  the  Word.  But  in  the 
historical  parts  of  the  Word  similar  things  were  represented, 
by  the  wars  of  the  children  of  Israel  with  various  nations ; 
for  whatever  is  written,  either  in  the  prophetical  or  histori- 
cal parts  of  the  Word,  is  \\Titten  concerning  the  Lord; 
thence  the  Word  is  divine.  Many  secrets  of  the  Lord's 
glorification  are  contained  in  the  rituals  of  the  Israelitish 
3* 


28  DOCTRINE    OF    THE    NEW    J&  iUSAlEM,  &C. 

church,  as  in  the  burnt  offerings  and  sacrifices,  as  also  in 
its  Sabbaths  and  feasts,  and  in  the  priesthood  of  Aaron  and 
the  Levites ;  likewise  in  the  other  things  in  Moses,  which 
are  called  laws,  judgments,  and  statutes  ;  which  also  is 
meant  by  the  words  of  the  Lord  to  the  disciples,  "  That  He 
must  fulfill  all  things  which  were  written  concerning  Him. 
in  the  Law  of  Moses."  Luke  xxiv.  44.  As  also  to  the 
Jews;  "That  Moses  wrote  of  Him."  John  v.  46.  From, 
these  now  it  is  manifest,  that  the  Lord  came  into  the  world 
that  He  might  subjugate  the  hells,  and  glorify  his  Human; 
and  that  the  passion  of  the  cross  was  the  last  combat,  by 
which  He  fully  conquered  the  hells,  and  fully  glorified  his 
Human.  But  more  on  this  subject  may  be  seen  in  the  trea- 
tise concerning  the  Sacred  Scripture,  where  are  adduced 
all  the  passages  in  the  prophetical  part  of  the  Word,  which 
treat  concerning  the  combats  of  the  Lord  with  the  hells,  and 
concerning  his  victories  over  them ;  or,  what  is  the  same  thing, 
which  treat  concerning  the  last  judgment  executed  by  Him, 
while  He  was  in  the  world,  as  also  concerning  the  passion 
and  the  glorification  of  his  Human  ;  which  are  so  numerous, 
that  if  they  were  all  adduced,  they  would  fill  many  p?ges 


89 


THAT  THE  LORD,  BY  THE  PASSION  OF   THE  CROSS,   DID  NOT  TAKE 
AWAY  SINS,  BUT  THAT  HE  BORE  THEM. 

15.  There  are  some  within  the  church,  who  believe  that 
the  Lord,  by  the  passion  of  the  cross,  took  away  sins,  and 
satisfied  the  Father,  and  so  redeemed  ;  some  also  believe 
that  He  transferred  to  Himself  the  sins  of  those  who  have 
faith  in  Him,  and  that  He  bore  them,  and  cast  them  into  the 
depth  of  the  sea,  that  is,  into  hell.  These  things  they  con- 
firm in  themselves  by  the  words  of  John  concerning  Jesus ; 
"  Behold  the  Lamb  of  God,  which  taketh  away  the  sin  of 
the  world,"  John  i.  29 ;  and  by  the  words  of  the  Lord  in 
Isaiah  ;  "  He  hath  borne  our  sicknesses  and  carried  our  sor- 
rows ;  He  was  wounded  for  our  transgressions,  He  was 
bruised  for  our  iniquities,  the  chastisement  of  our  peace  was 
upon  Him,  and  with  his  stripes  we  are  healed.  Jehovah 
hath  laid  on  Him  the  iniquity  of  us  all.  He  was  oppressed 
and  He  was  afflicted,  yet  He  opened  not  his  mouth;  He  is 
brought  as  a  lamb  to  the  slaughter ;  He  was  cut  off  out  of 
the  land  of  the  living ;  for  the  transgression  of  my  people 
was  He  stricken.  And.  He  made  his  grave  with  the  wick- 
ed, and  with  the  rich  in  his  death ;  He  shall  see  of  the  tra- 
vail of  his  soul,  and  shall  be  satisfied.  By  his  knowledge 
shall  He  justify  many,  for  He  shall  bear  their  iniquities. 
He  hath  poured  out  his  soul  unto  death,  and  He  was  num- 
bered with  transgressors,  and  He  bore  the  sin  of  many,  and 
interceded  for  transgressors."  liii.  4  to  the  end.  These 
things  are  said  concerning  the  temptations  of  the  Lord,  and 
concerning  his  passion  ;  and  by  taking  away  sins  and  sick- 
nesses, and  by  laying  on  Him  the  iniquities  of  all,  is  meant 
the  same  as  by  carrying  sorrows  and  iniquities.  First, 
therefore,  it  shall  be  told  what  is  meant  by  carrying  iniqui- 
ties, and  afterwards  what  by  taking  them  away.  By  carry- 
ing iniquities,  nothing  else  is  meant,  than  to  endure  grie- 
vous temptations  ;  and  also,  to  suffer  the  Jews  to  do  with 
Him  as  they  had  done  with  the  Word,  and  to  treat  Him  in 
the  same  manner,  because  He  was  the  Word;  for  the 
church,  which  then  was  with  the  Jews,  was  utterly  devasta- 
ted, and  it  was  devastated  by  this,  that  they  perverted  all 
things  of  the  Word,  so  that  there  was  no  truth  left ;  where- 
fore they  did  not  acknowledge  the  Lord.  This  is  meant 
and.  signified  by  ail  things  of  the   Lord's  passion.     The 


30  DOCTRINE    OF    THE    NEW    JERUSALEM 

prophets  were  also  treated  in  like  manner,  because  they  rep- 
resented the  Lord  as  to  the  Word,  and  thence  as  to  the 
church  ;  and  the  Lord  was  himself  a  Prophet.  That  the  Lord 
was  himself  a  Prophet,  may  appear  from  these  passages  in 
the  Word ;  "  Jesus  said,  a  Prophet  is  no  where  less  honored, 
than  in  his  own  country  and  in  his  own  house."  Matthew 
xiii.  57.  Mark  vi.  4.  Luke  iv.  24.  "Jesus  said,  It  is  not 
meet  that  a  Prophet  should  perish  out  of  Jerusalem."  Luke 
xiii.  33.  "  They  said  of  Jesus,  He  is  the  Prophet  of  Naza- 
reth." Matthew  xxi.  IL  John  vii.  40.  "And  there  came 
fear  on  all,  and  they  glorified  God,  saying.  That  a  great 
Prophet  is  risen  up  amongst  us."  Luke  vii.  16.  "That 
a  Prophet  should  be  raised  up  out  of  the  midst  of  the  breth- 
ren, whose  words  they  should  obey."  Deut.  xviii.  h^-^^d. 
That  the  like  was  done  with  the  prophets,  is  e>  _c;nt 
from  what  now  follows.  It  was  commanded  the  prophet 
Isaiah,  that  he  should  represent  the  state  of  the  church,  by 
loosing  the  sackcloth  from  off  his  loins,  and  by  putting  off 
the  shoe  from  his  foot,  and  walking  naked  and  barefoot 
three  years,  for  a  sign  and  a  prodigy.  Isaiah  xx.  2,  3. 
It  was  commanded  the  prophet  Jeremiah  that  he  should 
represent  the  state  of  the  church,  by  buying  him  a  linen 
girdle,  and  putting  it  upon  his  loins,  and  not  patting  it  in 
water,  and  that  he  should  hide  it  in  the  hole  of  a  rock 
near  the  river  Euphrates  ;  and  after  many  days  he  found  it 
rotten.  Jeremiah  xiii.  1 — 7.  The  same  prophet  also  repre- 
sented the  state  of  the  church  by  his  not  taking  a  wife,  in 
that  place,  nor  going  into  the  house  of  mourning,  nor  going 
to  lament,  nor  entering  into  the  house  of  feasting,  xvi.  2. 
5.  8.  It  was  commanded  the  prophet  Ezekiel,  that  he 
should  represent  the  state  of  the  church,  by  drawing  a  bar- 
ber's razor  over  his  head,  and  over  his  beard;  and  after- 
wards should  divide  them,  burn  a  third  part  in  the  midst  of 
the  city,  smite  a  third  part,  and  scatter  a  third  part  to  the 
wind ;  and  should  bind  a  few  of  them  in  his  skirts,  then  cast 
them  into  the  midst  of  the  fire,  and  burn  them.  Ezek.  v. 
1 — 4.  The  same  prophet  was  also  commanded  to  represent 
the  state  of  the  church,  by  making  vessels  for  removing,  and 
removing  to  another  place  in  the  sight  of  the  children  of 
Israel;  "  and  that  he  should  bring  forth  the  vessels  by  day, 
and  go  forth  in  the  evening  through  a  hole  made  in  the 
wall ;  that  he  should  cover  his  face  that  he  might  not  see 
the  ground,  and  that  thus  he  should  be  a  prodigy  to  the 
house  of  Israel,  and  should  say^  lo,  I  am  your  prodigy;  aa 


CONCERNING    THE     LORD.  31 

1  nave  done,  so  shall  it  be  done  to  you."  Ezek.  xii.  3 — 7, 
and  11.  It  was  commanded  the  prophet  Hosea,  that  he 
should  represent  the  state  of  the  church,  by  taking  "to  him- 
self a  harlot  to  wife,  and  he  also  took  one,  and  she  bore  him 
three  sons,  one  of  whom  was  called  Jezreel,  another,  Not 
to  be  pitied,  and  the  third.  Not  a  peopled  Hosea  i.  2 — 9. 
And  again  it  was  commanded  him  that  he  should  go  and 
love  a  woman  beloved  by  her  companion  and  an  adulteress, 
whom  also  he  bought  for  himself  for  fifteen  pieces  of  silver. 
Hosea  iii.  1,  2.  It  was  commanded  Ezekiel  the  prophet, 
that  he  should  represent  the  state  of  the  church,  by  taking 
"  a  tile,  and  engraving  upon  it  Jerusalem,  and  should  lay 
siege,  and  cast  a  trench  and  a  mound  against  it,  and  should 
put  an  iron  pan  between  himself  and  the  city,  and  should 
lie  on  his  left  side,  and  afterwards  on  his  right,  three  hun- 
dred and  ninety  days.  Also,  that  he  should  take  wheat, 
barley,  lentiles,  millet,  and  fitches,  and  make  bread  of  them 
for  himself,  which  he  should  then  eat  by  measure.  And 
also,  that  he  should  make  for  himself  a  cake  of  barley,  with 
man's  dung;  and  because  he  prayed  that  it  might  not  be 
so,  it  was  commanded  that  he  should  make  it  with  cow's 
dung."  Ezek.  iv.  1 — 15.  Other  prophets  also  represented 
other  things,  as  Zedekiah,  by  the  horns  of  iron  which  he 
made.  1  Kings  xxii.  11.  And  another  prophet  by  his  be- 
ing smitten  and  wounded,  and  putting  ashes  over  his  eyes. 
Kings  XX.  35 — 38.  In  general,  the  prophets  represented 
the  Word,  in  the  ultimate  sense,  which  is  the  sense  of  the 
letter,  by  a  garment  of  hair  ;  Zech.  xiii.  4;  wherefore  Eli- 
jah was  clothed  with  such  a  coat,  and  was  girded  with  a 
leathern  girdle  about  his  loins.  2  Kings  i.  8.  Likewise 
John  the  Baptist,  who  "  had  his  raiment  of  camel's  hair,  and 
a  leathern  girdle  about  his  loins,  and  ate  locusts  and  wild 
honey."  Matt.  iii.  4.  From  these  things  it  is  manifest,  that 
the  prophets  represented  the  state  of  the  church,  and  the 
Word ;  for  whosoever  represents  one,  represents  the  other 
also,  for  the  church  is  from  the  Word,  according  to  its  re- 
ception in  life  and  faith.  Wherefore  also,  by  prophets, 
wherever  they  are  named,  in  both  Testaments,  is  signified 
the  doctrine  of  the  church  from  the  Word  ;  but  by  the  Lord, 
as  the  greatest  Prophet,  is  signified  the  church  itself  and 
the  Word  itself. 

16.  The  state  of  the  church  from  the  Word,  represented 
in  the  Prophets,  was  what  is  meant  by  bearing  the  iniquities 
and  sins   of  the  people.     That  it  is  so,  is  manifest  from 


S2  DOCTRINE    OF    THE    NEW    JERUSALEM 

what  is  said  concerning  the  prophet  Isaiah  ;  "  That  he  went 
naked  and  barefoot  three  years,  for  a  sign  and  a  prodigy." 
Isaiah  xx.  2,3.  Concerning  the  prophet  Ezekiel ;  "That 
he  carried  out  the  vessels  for  removing,  and  covered  his 
face,  so  that  he  might  not  see  the  earth,  and  that  thus  he  was 
a  prodigy  to  the  house  of  Israel,  and  also  said,  I  am  your 
prodigy.'"  Ezek.  xii.  3 — 11.  That  this  was  for  them  to 
bear  iniquities,  manifestly  appears  in  Ezekiel,  when  he  was 
ordered  to  lie  three  hundred  and  ninety  days  on  his  left 
side,  and  forty  days  on  his  right  side,  a.^^ainst  Jerusalem, 
and  to  eat  a  cake  of  barley  made  with  ccw's  dung,  where 
these  things  also  are  read  ;  "  Lie  thou  also  upon  thy  left 
side,  and  lay  the  iniquity  of  the  ho2ise  of  Israel  ujwn  it. 
The  number  of  days  that  thou  shalt  lie  upon  it,  thou  shalt 
bear  their  iniquity ;  for  I  will  give  thee  the  years  of  their 
iniquity,  according  to  the  number  of  three  hundred  and 
ninety  days,  that  thou  viayst  hear  the  iniquity  of  the  house 
of  Israel.  And  when  thou  hast  accomplished  them,  thou 
shalt  lie  again  on  thy  right  side,  that  thou  mayst  hear  the 
iniquity  of  the  house  of  Judah  forty  days."  Ezek.  iv.  4 — 
6.  That  the  prophet,  by  thus  bearing  the  iniquities  of  the 
house  of  Israel  and  the  house  of  Judah,  did  not  take  them 
away,  and  thus  make  atonement,  but  only  represented  and 
pointed  them  out,  is  manifest  from  what  follows  there ; 
"  Thus,  said  Jehovah,  shall  the  children  of  Israel  eat  their 
defiled  bread  among  the  nations  whither  I  will  drive  them 
Behold,  I  will  break  the  staff  of  bread  in  Jerusalem,  that 
they  may  want  bread  and  water,  and  be  astonished  one  at 
another,  and  consume  away  for  their  iniquity."  13.  16,  17, 
in  the  same  chapter.  In  like  manner,  when  the  same  pro- 
phet showed  himself,  and  said,  "  Behold,  I  am  your  pro- 
digy," it  is  also  said,  "  as  I  have  done,  so  shall  it  be  done 
unto  them."  Ezek.  xii.  6,  11.  The  like  therefore  is  meant 
concerning  the  Lord,  where  it  is  said,  "  He  hath  borne  our 
sicknesses.  He  hath  carried  our  sorrows  ;  Jehovah  hath  laid 
on  Him  the  iniquity  of  us  all ;  by  his  knowledge  He  hath 
justified  many,  for  He  hath  borne  their  iniquities,"  Isaiah  liii., 
where  in  the  vvhole  chapter  the  passion  of  the  Lord  is  treat- 
ed of.  That  the  Lord  himself,  as  the  greatest  Prophet, 
represented  the  state  of  the  church  as  to  the  Word,  is  mani- 
fest from  the  particulars  of  his  passion;  as,  that  He  was 
betrayed  by  Judas ;  That  He  was  taken  and  condemned  by 
the  chief  priests  and  elders ;  That  they  smote  Him  with  the 
hand ;  That  the}^  struck  Him  on  the  head  with  a  reed ;  That 


CONCERNING   THE    LORD.  33 

they  put  on  Him  a  crown  of  thorns  ;  That  they  divided  his 
garments,  and  cast  lots  for  his  vesture ;  That  they  crucified 
Him ;  That  they  gave  Him  vinegar  to  drink ;  That  they 
pierced  his  side;  That  He  Avas  buried,  and  rose  again  on 
the  third  day.  His  being  betrayed  by  Judas,  signified  that  He 
was  betrayed  by  the  Jewish  nation,  with  whom  the  Word 
then  was,  for  Judas  represented  that  nation.  His  being 
taken  and  condemned  by  the  chief  priests  and  elders,  signi- 
fied that  He  was  taken  and  condemned  by  the  whole  Jewish 
church.  Their  scourging  Him,  spitting  in  his  face,  smiting 
Him,  and  striking  Him  on  the  head  with  a  reed,  signified 
that  they  did  the  like  to  the  Word,  as  to  its  divine  truths, 
which  all  treat  concerning  the  Lord.  Their  putting  on  Him 
a  crown  of  thorns,  signified  that  they  had  falsified  and 
adulterated  those  truths.  Their  dividing  his  garments,  and 
casting  lots  for  his  vesture,  signified  that  they  had  dispersed 
all  the  truths  of  the  Word,  but  not  its  spiritual  sense ;  the 
vesture  of  the  Lord  signified  this  part  of  the  Word.  Their 
crucifying  Him,  signified  that  they  had  destroyed  and  pro- 
faned the  whole  Word.  Their  giving  Him  vinegar  to 
drink,  signified  that  all  was  falsified  and  false,  wherefore 
He  did  not  drink  it,  and  then  He  said,  It  is  finished.  Their 
piercing  his  side,  signified  that  they  had  entirely  extin- 
guished all  the  truth  of  the  Word,  and  all  its  good.  His 
being'  buried,  signified  the  rejection  of  the  residue  of  the 
human  from  the  mother;  and  his  rising  again  on  the  third 
day,  signified  his  glorification.  The  like  is  signified  by 
those  things  in  the  Prophets  and  Psalms,  Avhere  they  are 
predicted.  Wherefore,  after  He  had  been  scourged  and 
led  out,  wearing  the  crown  of  thorns  and  the  purple  robe 
put  on  Him  by  the  the  soldiers.  He  said,  *'  Behold  the 
Man."  John  xix.  1.  5.  This  He  said,  because  by  man  is 
signified  the  church ;  for  by  the  Son  of  Man  is  signified  the 
truth  of  the  church,  thus  the  Word.  From  these  things  now 
it  is  manifest,  that  by  bearing  iniquities  is  meant,  to  repre- 
sent in  himself,  and  exhibit  in  effig}^  sins  against  the  di- 
vine truths  of  the  Word.  That  the  Lord  endured  and  suf- 
fered such  things,  as  the  Son  of  Man,  and  not  as  the  Son 
of  God,  will  be  seen  in  what  follows  ;  for  the  Son  of  Man 
signifies  the  Lord  as  to  the  Word. 

]7.  It  shall  now  be  told,  what  is  meant  by  taking  away 
sins.  By  taking  away  sins,  the  like  is  meant,  as  by  re- 
deeming man,  and  saving  him  ;  for  the  Lord  came  into  the 
world,  that  man  might  be  saved;  without  his  coming,  no 


34  DOCTRINE    OF    THE    NEW    .TEHTTSALEM,    &CC. 

mortal  could  have  been  reformed  and  regenerated,  and  thua 
saved ;  but  this  became  possible  after  the  Lord  had  taken 
away  all  power  from  the  devil,  that  is,  from  hell,  and  had 
glorified  his  Human,  that  is,  united  it  to  the  Divine  of  his 
Father.  If  these  things  had  not  been  done,  no  mortal  could 
have  received  any  divine  truth,  so  as  to  abide  with  him,  and 
still  less  any  divine  good  ;  for  the  devil,  who  before  had  su- 
perior power,  would  have  plucked  them  from  his  heart. 
From  these  things  it  is  manifest,  that  the  Lord,  by  the  pas- 
sion of  the  cross,  did  not  take  away  sins,  but  that  He  takes 
them  away,  that  is,  removes  them,  in  such  as  believe  in  Him, 
by  living  according  to  his  commandments  ;  as  the  Lord  also 
teaches  in  Matthew ;  "  Think  not  that  I  am  come  to  destroy 
the  Law  and  the  Prophets.  Whosoever  shall  break  the 
least  of  these  commandments,  and  shall  teach  men  so,  shall 
be  called  the  least  in  the  kingdom  of  the  heavens  ;  but  who- 
soever shall  do  and  teach  them,  the  same  shall  be  called  great 
in  the  kingdom  of  the  heavens."  v.  17.  19.  Any  one  may  see 
from  reason  alone,  if  he  be  in  any  illumination,  that  sins 
cannot  be  taken  away  from  man,  except  by  actual  repen- 
tance, which  is,  that  a  man  sees  his  sins,  implores  help  of 
the  Lord,  and  desists  from  them.  To  see,  believe,  and  teach 
otherwise,  is  not  from  the  Word,  nor  is  it  from  sound  rea- 
son, but  from  lust,  and  a  depraved  will,  which  constitute 
man's  proprium,  by  which  intelligence  is  debased  into 
folly. 


35 


THAT   THE   IMPUTATION  OF  THE  LORD'S   MERIT  IS  NOTHING  ELSE 
THAN  THE  REMISSION  OF  SINS  AFTER   REPExNTANCE. 

18.  It  is  believed  in  the  church,  that  the  Lord  was  sent 
by  the  Father,  to  make  an  atonement  for  the  human  race, 
and  that  this  was  done  by  the  fulfilling  of  the  law,  and  the 
passion  of  the  cross ;  and  that  thus  He  took  away  damna- 
tion, and  made  satisfaction ;  and  that  without  that  atone- 
ment, satisfaction,  and  propitiation,  the  human  race  would 
have  perished  in  eternal  death ;  and  this  from  justice, 
which  by  some  is  also  called  vindictive.  It  is  true,  that 
without  the  coming  of  the  Lord  into  the  world,  all  would 
have  perished ;  but  how  it  is  to  be  understood,  that  the 
Lord  fulfilled  all  things  of  the  Law,  may  be  seen  above,  in 
its  own  article ;  and  also  why  he  suffered  the  cross  ;  from 
which  it  may  be  seen,  that  it  was  not  from  any  vindictive 
justice,  because  this  is  not  a  divine  attribute.  The  divine 
attributes  are,  justice,  love,  mercy,  and  goodness;  and  God 
is  justice  itself,  love  itself,  mercy  itself,  and  goodness  itself; 
and  where  these  are,  there  is  nothing  of  vengeance,  thus  no 
vindictive  justice.  Since  the  fulfilling  of  the  law,  and  the  pas- 
sion of  the  cross,  have  heretofore  been  understood  by  many,  in 
no  other  sense,  than  that  the  Lord  did,  by  these  two  things, 
make  satisfaction  for  the  human  race,  and  remove  from  them 
foreseen  or  appointed  damnation ;  from  the  connection,  and 
at  the  same  time  from  the  principle,  that  man  is  saved  by 
the  mere  belief  that  it  is  so,  has  followed  the  dogma  con- 
cerning the  imputation  of  the  Lord's  merit,  by  taking  those 
two  things  which  were  of  the  Lord's  merit,  for  satisfaction. 
But  this  falls  to  the  ground,  from  what  was  said  concerning 
the  fulfilling  of  the  Law  by  the  Lord,  and  his  passion  of  the 
cross  ;  and  at  the  same  time  it  may  be  seen,  that  imputation 
of  merit  is  an  expression  without  meaning,  unless  by  it  be 
understood  the  remission  of  sins  after  repentance  ;  for  no- 
thing of  the  Lord  can  be  imputed  to  man ;  but  salvation 
may  be  awarded  by  the  Lord,  after  man  has  repented,  that 
is,  after  he  has  seen  and  acknowledged  his  sins,  and  then 
desists  from  them,  and  this  from  the  Lord.  Then  salvation 
is  awarded  to  him,  in  such  a  way,  that  man  is  not  saved  by 
his  own  merit  and  his  own  justice,  but  by  the  Lord,  who 
alone  fought  and  conquered  the  hells,  and  who  afterwards 
also  alone  fights  for  man,  and  conquers  the  hells  for  him. 
4 


36  DOCTRINE    OF    THE    NEW    JERUSALEM 

These  things  are  the  merit  and  righteousness  of  the  Lord ; 
and  these  can  never  be  imputed  to  man ;  for  should  they  be 
imputed,  the  merit  and  righteousness  of  the  Lord  would  be 
appropriated  to  man  as  his,  and  this  never  is  and  never  can 
be  done.  If  imputation  were  possible,  any  impenitent  and 
impious  man  might  impute  to  himself  the  merit  of  the 
Lord,  and  think  himself  justified  by  it ;  which  nevertheless 
would  be  to  defile  what  is  holy  with  what  is  profane,  and 
to  profane  the  name  of  the  Lord ;  for  it  would  be  to  keep 
the  thought  in  the  Lord,  and  the  will  in  hell,  when  yet  the 
will  is  the  all  of  man.  There  is  a  faith  which  is  of  God, 
and  a  faith  which  is  of  man.  Those  have  the  faith  which  is 
of  God,  who  repent ;  but  those  have  the  faith  which  is  of 
man,  who  do  not  repent,  and  still  think  of  imputation.  The 
faith  which  is  of  God  is  living  faith,  but  the  faith  which 
is  of  man  is  dead  faith.  That  the  Lord  himself  and  his  dis- 
ciples preached  repentance  and  the  remission  of  sins,  is  evi- 
dent from  the  following  passages  :  "  Jesus  began  to  preach, 
and  to  say,  Repe7it  ye,  for  the  kingdom  of  the  heavens  is 
at  hand."  Matthew  iv.  17.  John  said,  "  Bring  forth  fruits 
worthy  of  repentance  ;  even  now  the  axe  lies  at  the  root  of 
the  trees ;  every  tree  which  bringeth  not  forth  good  fruit,  is 
cut  down  and  cast  into  the  fire."  Luke  iii.  8,  9.  Jesus 
said,  "  Unless  ye  repent,  ye  will  all  perish."  Luke  xiii.  5. 
"Jesus  came  preaching  the  gospel  of  the  kingdom  of  God, 
saying,  The  time  is  fulfilled,  the  kingdom  of  God  is  at  hand ; 
repent  ye,  and  believe  the  gospel."  Mark  i.  14,  15.  "  Je- 
sus sent  forth  the  disciples,  who  went  out  and  preached  that 
men  should  repent.^''  Mark  vi.  12.  "  Jesus  said  to  the 
apostles,  that  they  should  preach  in  his  name  repentance 
and  remission  of  sins  among  all  nations,  beginning  at  Jeru- 
salem." Luke  xxiv.  47.  "  John  preached  the  baptism  of 
repentance  for  the  remission  of  sins.'^  Luke  iii.  3.  Mark 
i.  4.  By  baptism  is  meant  spiritual  washing,  which  is  from 
sins,  and  is  called  regeneration.  Repentance  and  the  re- 
mission of  sins  by  the  Lord,  are  thus  described  in  John ; 
"He  came  unto  his  own,  but  his  own  received  Him  not; 
but  as  many  as  received  Him,  to  them  gave  He  power  to  be 
sons  of  God,  even  to  those  who  believe  in  his  name ;  who 
were  born,  not  of  bloods,  nor  of  the  will  of  the  flesh,  nor 
of  the  will  of  man,  but  of  God."  i.  11 — 13.  By  his  own, 
are  meant  those  who  were  then  of  the  church,  where  the 
Word  was  ;  by  the  sons  of  God,  and  those  who  believe  in 
his  name,  are  meant  those  who  believe  in  the   Lord,  and 


CONCERNING   THE    LORD.  iSf 

who  believe  the  Word ;  by  bloods,  are  meant  falsifications 
of  the  Word,  and  the  confirmations  of  falsity  by  it.  The 
will  of  the  flesh,  is  the  voluntary  proprium  of  man,  which 
in  itself  is  evil ;  the  will  of  man,  is  the  intellectual  propri- 
um of  man,  which  in  itself  is  falsity ;  the  born  of  God,  are 
those  who  are  regenerated  by  the  Lord.  Hence  it  appears, 
that  those  are  saved  who  are  in  the  good  of  love,  and  in  the 
truths  of  faith  from  the  Lord ;  but  not  those  who  abide  in 
their  own  proprium. 


38 


THAT  THE  LORD,  AS  TO  THE  DIVINE  HUIVIAN,  JS  CALLED  THE  SON 
OF  GOD,  AND  AS  TO  THE  WORD,  THE  SON  OF  MAN. 

19.  It  is  not  known  in  the  church,  but  that  the  Son  of 
God  is  another  person  of  the  Godhead,  distinct  from  the 
person  of  the  Father.  Thence  is  the  faith  concerning  a 
Son  of  God  born  from  eternity.  Because  this  is  universal- 
ly received,  and  is  concerning  God,  there  is  given  no  pow- 
er or  liberty  of  thinking  about  it,  from  any  understanding, 
not  even  of  thinking  what  it  is  to  be  born  from  eternity ;  for 
whosoever  thinks  about  it  from  the  understanding,  will  surely 
say  with  himself,  "  This  is  above  my  comprehension,  but 
still  I  say  it,  because  others  say  it,  and  I  believe  it,  because 
others  believe  it."  But  they  may  know,  that  there  is  no 
Son  from  eternity,  but  that  the  Lord  is  from  eternity. 
When  it  is  known  what  the  Lord  is,  and  what  the  Son  is, 
one  can  also  think  from  the  understanding  concerning  the 
triune  God,  and  not  before. 

That  the  Human  of  the  Lord,  conceived  of  .Tehovah  as 
Father,  and  born  of  the  virgin  Mary,  is  the  Son  of  God, 
manifestly  appears  from  the  following  passages :  "  The 
angel  Gabriel  was  sent  from  God  to  a  city  of  Galilee, 
named  Nazareth,  to  a  virgin  espoused  to  a  man,  whose 
name  was  Joseph,  of  the  house  of  David ;  and  the  virgin's 
name  was  Mary.  When  the  angel  came  in  unto  her, 
he  said.  Hail,  thou  hast  obtained  favor,  the  Lord  is  with 
thee ;  blessed  art  thou  among  women.  And  when  she 
saw  him,  she  was  troubled  at  his  saying,  and  thought 
what  that  salutation  could  be.  And  the  angel  said  to  her 
Fear  not,  Mary,  thou  hast  found  favor  with  God.  Behold, 
thou  shalt  conceive  and  bear  a  Son,  and  shalt  call  his  name 
Jesus.  He  shall  be  great,  and  shall  be  called  the  Son  of 
THE  Most  High.  But  Mary  said  to  the  angel.  How  shall 
this  be,  since  I  know  not  a  man  ?  And  the  angel  answered 
and  said  to  her,  The  Holy  Spirit  shall  come   upon  thee, 

AND  THE  POWER  OF  THE  MoST  HiGH  SHALL  OVERSHADOW 

THEE ;  wherefore  also  the  holy  thing,  that  is  born  of  thee, 
shall  be  called  the  Son  of  God."  Luke  i.  26 — 35.  It  is 
here  said.  Thou  shalt  conceive  and  bear  a  Son ;  He  shall 
be  great,  and  shall  be  called  the  Son  of  the  Most  High  ; 
and  again.  That  Holy  Thing  that  is  born  of  thee,  shall  be 
called  the   Son  of  God  ;  whence  it  appears,  that  the  Hu- 


DOCTRINE    OF    THE    NEW    JERUSALEM,   fec.  ^^ 

man  conceived  of  God,  and  born  of  the  virgin  Mary,  is 
what  is  called  the  Son  of  God.  In  Isaiah ;  "  The  Lord 
himself  giveth  you  a  sign.  Behold,  a  virgin  shall  conceive 
and  bear  a  Son,  and  shall  call  his  name  God  with  us."  vii. 

14.  That  the  Son  conceived  of  God  and  born  of  the  virgin, 
is  He,  who  should  be  called  God  with  us,  thus  Avho  is  the 
Son  of  God,  is  manifest.  That  it  is  so,  is  also  confirmed 
in  Matthew  i.  22,  23.  In  Isaiah ;  "  Unto  us  a  Child  is 
born,  unto  us  a  Son  is  given;  the  government  shall  be  upon 
his  shoulder ;  and  his  name  shall  be  called  Wonderful, 
Counsellor,  God,  Hero,  the  Father  of  eternity,  the 
Prince  of  peace."  ix.  6  ;  in  like  manner  here,  for  it  is 
said,  "  Unto  us  a  Child  is  born,  unto  us  a  Son  is  given," 
who  is  not  a  Son  from  eternity,  but  a  Son  born  in  the  world ; 
which  also  appears  from  the  words  of  the  prophet  in  the 
next  verse ;  and  from  the  words  of  the  angel  Gabriel  to 
Mary,  Luke  i.  32,  33,  which  are  similar.  In  David ;  "  I 
will  announce  the  decree  ;  Jehovah  said.  Thou  art  my 
Son,  this  day  have  I  begotten  Thee.  Kiss  the  Son,  lest 
He  be  angry,  and  ye  perish  in  the  way."  Psalm  ii.  7.  12. 
Here  is  not  meant  a  Son  from  eternity,  but  the  Son  born  in 
the  world;  for  it  is  prophetical  concerning  the  coming  of 
the  Lord,  and  therefore  it  is  called  a  decree  which  Jehovah 
announced  to  David.  This  day,  is  not  from  eternity,  but  in 
time.  In  the  same  ;  "  I  will  set  his  hand  in  the  sea ;  He 
shall  cry  unto  Me,  Thou  art  my  Father  ;  I  will  make  Him 
my  FiRsT-BORN."  Psalm  Ixxxix.  26,  27.  In  the  whole  of 
this  Psalm,  the  Lo.l  who  was  to  come  is  treated  of.  Where- 
fore He  is  meant,  who  should  call  Jehovah  his  Father,  and 
who  should  be  the  First-born,  thus  who  is  the  Son  of  God. 
So  also  in  other  passages,  where  He  is  called  "  a  Root  out  of 
the  stem  of  Jesse."  Isaiah  xi.  1.  "A  Branch  of  David." 
Jeremiah  xxiii.  5.     "  The  Seed  of  the  woman."     Gen.  iii. 

15.  "  The  Only  begotten."  John  i.  18.  "  A  Priest  for- 
ever ;  and  the  Lord."     Psalm  ex.  4,  5. 

In  the  Jewish  church,  by  the  Son  of  God,  was  meant  the 
Messiah,  whom  they  expected,  and  concerning  whom  they 
knew  that  He  was  to  be  born  in  Bethlehem.  That  by  the 
Son  of  God,  the  Messiah  was  understood  by  them,  appears 
from  these  passages.  In  John  ;  "  Peter  said,  We  believe  and 
acknowledge  that  thou  art  the  Christ,  the  Son  of  the 
living  God."  vi.  69.  In  the  same ;  "Thou  art  the  Christ, 
the  Son  of  God,  who  was  to  come  into  the  world."  xi.  27. 
In  Matthew ;    "  The  high  priest  asked  Jesus,  whether  He 


40  DOCTRINE    OF    THE    NEW   JERUSALEM 

was  THE  Christ,  the  Son  of  God  ?  Jesus  said,  I  am." 
xxvi.  63  ;  In  John  ;  "  These  are  written,  that  ye  may  be- 
lieve that  Jesus  is  the  Christ,  the  Son  of  God."  xx.  31; 
and  also  Mark  i.  1.  Christ  is  a  Greek  Avord,  and  signifies 
Anointed,  as  Messiah  also  does  in  the  Hebrew  tongue ; 
wherefore  it  is  said  in  John  ;  "  We  have  found  the  Mes- 
siah, which  is,  being  interpreted,  the  Christ."  John  i.  41. 
And  in  another"  place  ;  "  The  woman  said,  I  know  that  the 
Messiah  cometh,  who  is  called  Christ."  iv.  25.  That  the 
Law  and  the  Prophets,  or  the  whole  Word  of  the  Old  Tes- 
tament, is  concerning  the  Lord,  was  shown  in  the  first  ar- 
ticle ;  wherefore  no  other  can  be  meant  by  the  Son  of  God,- 
who  was  to  como,  than  the  Human  which  the  Lord  assumed 
in  the  world.  From  which  it  follows,  that  this  is  what  was 
meant  by  the  Son  announced  by  Jehovah  from  Heaven, 
when  He  was  baptized  :  "  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased."  Matthew  iii.  17.  Mark  i.  11. 
Luke  iii.  32 ;  for  his  Human  was  baptized.  Also,  when 
He  was  transfigured;  "  This  is  my  beloved  Son,  in  whom 
I  am  well  pleased,  hear  ye  Him."  Matthew  xvii.  5.  Mark 
ix.  7.  Luke  ix.  35  ;  and  so  in  other  passages,  as  Matthew 
viii.  29.  xiv.  33.  Mark  iii.  11.  xv.  39.  John  i.  34.  49. 
iii.  18.    V.  25.    x.  38.    xi.  4. 

20.  Since  by  the  Son  of  God  is  meant  the  Lord,  as  to  the 
Human  which  He  assumed  in  the  world,  and  which  is  the 
Divine  Human,  it  is  evident  what  is  meant  by  what  the 
Lord  so  often  said,  ^*  That  He  icas  sent  hy  ike  Father  into 
the  ivorld^^''  and  that  *'He  came  forth  from  the  Father  C''  by 
being  sent  by  the  Father  into  the  world,  is  meant  that  He 
was  conceived  of  Jehovah  as  Father.  That  nothing  else 
is  meant  by  being  sent  by  the  Father,  is  evident  from  all 
the  passages,  where  it  is  also  said,  that  He  did  the  will  of 
the  Father  and  his  works,  which  were,  that  He  should  con- 
quer the  hells,  glorify  the  Human,  teach  the  Word,  and  in- 
stitute a  new  church  ;  which  could  not  be  done,  but  by  a 
Human  conceived  of  Jehovah,  and  born  of  a  virgin;  that 
is,  unless  God  had  become  Man.  Examine  the  passages 
where  it  is  said  sent^  and  you  will  see,  as  Matthew  x.  40. 
XV.  24.  Mark  ix.  37.  Luke  i  v.  43.  ix.  ,48.  x.  16.  John 
iii.  17.  84.  iv.  34.  v.  23,  24.  36—38.  vi,  29.  39,  40. 
44.  57.  vii.  16.  18.  28,  29.  viii.  16.  18.  29.  42.  ix.  4. 
xi.  42.  xii.  44,  45.  49.  xiii.  20.  xiv.  24.  xv.  21.  xvi. 
5,  xvii.  3.  8.  21.  23.  25.  xx.  21.  As  also  the  passages 
where  the  Lord  called  Jehovah  Father. 


CONCERNING   THE    LORD.  41 

21.  Many  at  this  day  think  no  otherwise  of  the  Lord, 
than  as  of  a  common  man,  like  themselves,  because  they 
only  think  of  his  Human,  and  not  at  the  same  time  of  his 
Divine ;  when  yet  his  Human  and  Divine  cannot  be  sepa- 
rated. For  the  Lord  is  God  and  Man,  and  God  and  Man  in 
the  Lord  are  not  two^  but  one  person^  thus  altogether  one,  even 
as  the  soul  and  body  are  one  man;  according  to  the  doctrine 
in  the  whole  Christian  world,  which  is  from  councils,  and  is 
called  the  Athanasian  Creed.  Lest  therefore  any  man  should 
hereafter  in  thought  separate  the  Divine  and  the  Human 
in  the  Lord,  let  him  read,  I  pray,  the  passages  above  quoted 
from  Luke,  as  also  the  above  in  Matthew  :  ''  The  birth  of 
Jesus  Christ  was  on  this  wise.  His  mother  Mary  being  es- 
poused to  Joseph,  before  they  came  together,  was  found  with 
child  by  the  Holy  Spirit.  And  Joseph,  her  husband,  as  he 
was  a  just  m^an,  and  did  not  wish  to  defame  her,  desired  to  put 
her  away  privily.  But  while  he  thought  on  these  things, 
behold,  an  angel  of  the  Lord  appeared  to  him  in  a  dream, 
saying,  Joseph,  thou  son  of  David,  fear  not  to  take  to  thee  Mary 
thy  wife,  for  that  which  is  conceived  in  her  is  of  the  Holy 
Spirit  ;  and  she  shall  bring  forth  a  Son,  and  thou  shalt  call 
his  name  Jesus ;  for  He  shall  save  his  people  from  their  sins. 
And  Joseph  being  avv^aked  from  sleep,  did  as  the  angel  of 
the  Lord  had  bidden  him  ;  and  took  unto  him  his  wife  ;  but 
he  kneio  her  not,  till  she  had  brought  forth  her  first-born 
Son,  and  called  his  name  Jesus."  i.  18 — 25.  From  this 
passage,  and  from  wdiat  is  written  in  Luke,  concerning  the 
nativity  of  the  Lord,  and  from  what  has  been  adduced 
above,  it  is  evident  that  the  Son  of  God  is  Jesus ;  who  was 
conceived  of  Jehovah  as  Father,  and  born  of  the  virgin 
Mary;  concerning  whom  all  the  Prophets  and  the  Law  pro- 
phesied until  John. 

22.  He  who  knows  what,  in  the  Lord,  the  Son  of  God. 
signifies,  and  what  in  Him,  the  Son  of  Man  signifies,  can 
see  many  secrets  of  the  Word ;  for  the  Lord  sometimes 
calls  himself  the  Son  of  God,  and  sometimes  the  Son  of 
Man,  always  according  to  the  subject  treated  of.  When  his 
divinity,  his  unity  with  the  Father,  his  divine  power,  faith 
in  Him,  and  life  from  Him,  are  treated  of.  He  then  calls 
himself  the  Son,  and  the  Son  of  God,  as  John  v.  17 — 26, 
and  elsewhere :  but  where  his  passion,  the  judgment,  his 
coming,  and  in  general,  redemption,  salvation,  reforma- 
tion, and  regeneration,  are  treated  of,  He  then  calls  Him- 
self the  Son  of  Man ;    the  reason  is,  because  He  is  thea 


43  DOCTRINE    OF    THE    NEW    JERUSALEM 

understood  as  to  the  Word.  The  Lord  is  designated  by  va- 
rious names,  in  the  Word  of  the  Old  Testament ;  He  is 
named  there  Jehovah,  Jah,  the  Lord,  God,  the  Lord  Jeho- 
vih,  Jehovah  of  hosts,  the  God  of  Israel,  the  Holy  One  of 
Israel,  the  Mighty  One  of  Jacob,  Shaddai,  the  Rock  ;  as 
also,  the  Creator,  Former,  Savior,  and  Redeemer  ;  every 
where  according  to  the  subject  treated  of.  In  like  manner  in 
the  Word  of  the  New  Testament,  where  He  is  named  Jesus, 
Christ,  the  Lord,  God,  the  Son  of  God,  the  Son  of  Man,  the 
Prophet,  and  the  Lamb,  &;c. ;  also  every  where  according  to 
the  subject  which  is  there  treated  of. 

23.  Why  the  Lord  is  called  the  Son  of  God^  has  already 
been  told  ;  now  it  shall  be  told  why  he  is  called  the  Son  of 
Man.  He  is  called  the  So?i  of  Man,  where  his  passion,  the 
judgment,  his  coming,  and  in  general,  where  redemption, 
salvation,  reformation,  or  regeneration  is  treated  of;  the 
reason  is,  because  the  Son  of  Man  is  the  Lord  as  to  the 
Word ;  and  He,  as  the  Word,  suffered,  judges,  comes  into 
the  world,  redeems,  saves,  reforms,  and  regenerates.  That 
it  is  so,  may  be  evident  from  what  now  follows. 

24.  That  the  Lord  is  called  the  Son  of  Man,  when 
THE  Passion  is  treated  of,  is  evident  from  the  following 
passages  :  "  Jesus  said  to  the  disciples.  Behold,  we  go  up 
to  Jerusalem,  and  the  Son  of  Man  will  be  delivered  to  the 
chief  priests  and  to  the  scribes,  and  they  will  condemn  Him 
to  death,  and  will  deliver  Him  to  the  Gentiles,  and  they 
will  mock  Him,  and  scourge  Him,  and  spit  upon  Him,  and 
•kill  Him;  and  the  third  day  He  will  rise  again."  Markx. 
83,  34.  In  like  manner  in  other  places,  where  He  foretells 
his  passion,  as  Matthew  xx.  18,  19.  Mark  viii.  31.  Luke 
ix.  22.  "  Jesus  said.  Behold,  the  hour  is  at  hand,  and  the 
Son  of  Man  is  delivered  into  the  hands  of  sinners."  Mat- 
thew xxvi.  45.  "  The  angel  said  to  the  women  who  came 
to  the  sepulchre.  Remember  how  He  spake  to  you,  sayings 
The  Son  of  Man  must  be  delivered  into  the  hands  of  sin-> 
ful  men,  and  be  crucified,  and  the  third  day  rise  again." 
Luke  xxiv.  6,  7.  That  the  Lord  then  called  Himself  the 
Son  of  Man,  is,  because  He  sufiered  Himself  to  be  treated 
in  the  same  manner  as  they  had  treated  the  Word,  as  is 
shown  above  in  many  places. 

25.  That  the  Lord  is  called  the  Son  of  Man,  when 
Judgment  is  treated  of,  is  evident  from  these  passages  : 
"  When  the  Son  of  Man  shall  come  in  his  glory,  therv 
will  He  sit  upon  the  throne  of  his  glory ;  and  He  will  set 


CONCERNING   THE    LORD.  43 

the  sheep  on  his  right  hand,  and  the  goats  on  the  left." 
Matthew  xxv.  31,  32.  "  When  the  Son  of  Man  shall  sit 
on  the  throne  of  his  glory,  to  judge  the  twelve  tribes  of  Is- 
rael." Matthew  xix.  28.  "The  Son  of  Man  will  come  in 
the  glory  of  his  Father,  and  then  He  w^ill  render  to  every 
one  according  to  his  works."  Matthew  xvi.  27.  "  Watch  ye, 
therefore,  always,  that  ye  may  be  accounted  worthy  to 
stand  before  the  Son  of  Man."  Luke  xxi.  36.  "  In  such 
an  hour  as  ye  think  not,  the  Son  of  Man  cometh."  Mat- 
thew xxiv.  44.  Luke  xii.  40.  "  The  Father  judgeth  no 
one,  but  hath  given  all  judgment  to  the  Son,  because 
He  is  THE  Son  of  Man."  John  v.  22.  27.  The  reason 
why  the  Lord  calls  Himself  the  Son  of  Man,  when  the 
judgment  is  treated  of,  is,  because  all  judgment  is  executed 
according  to  divine  Truth,  which  is  in  the  Word ;  that 
this  judges  every  one,  the  Lord  himself  says  in  John ;  "  If 
any  one  hear  my  words,  and  yet  believe  not,  I  judge  him 
not,  for  I  came  not  to  judge  the  world;  the  Word  that  I 
HAVE  spoken,  that  will  judge  him  in  the  last  day."  xii. 
47,  48.  And  in  another  place  ;  "  God  sent  not  his  Son 
into  the  world  to  judge  the  world ;  but  that  the  world 
through  Him  might  be  saved.  He  that  believeth  in  Him  is 
not  judged ;  but  he  that  believeth  not  is  "judged  already, 
because  he  hath  not  believed  in  the  name  of  the  Only  be- 
gotten Son  of  God."  iii.  17,  18.  That  the  Lord  judges  no 
one  to  hell,  nor  casts  any  into  hell,  but  that  evil  spirits  do  it, 
may  be  seen  in  the  treatise  concerning  Heaven  and  Hell, 
n.  545 — 550.  574.  By  the  name  of  Jehovah,  of  the  Lord, 
and  of  the  Son  of  God,  is  meant  divine  Truth,  thus  also 
the  Word,  which  is  from  Him  and  concerning  Him,  *and 
thus  Himself. 

26.  That  the  Lord  is  called  the  Son  of  Man,  where 
his  Coming  is  treated  of,  is  evident  from  the  following  pas- 
sages :  "  The  disciples  said  to  Jesus,  What  will  be  the  sign 
of  thy  coming,  and  of  the  consummation  of  the  age  ?" 
Then  the  Lord  foretold  the  successive  states  of  the  church 
even  to  its  end;  and  concerning  its  end  He  said,  "Then 
will  appear  the  sign  of  the  Son  of  Man.  And  they  will 
see  the  Son  of  Man  coming  in  the  clouds  of  heaven  with 
power  and  great  glory."  Matthew  xxiv.  3.  30.  Mark  xii. 
26.  Luke  xxi.  27.  By  consummation  of  the  age,  is  meant 
the  last  time  of  the  church  ;  by  coming  in  the  clouds  of 
heaven  with  glory,  is  meant  the  opening  of  the  Word,  and 
a  manifestation  that  the  Word  is  written  concerning  Him 


44  DOCTRINE    OF    THE    NEW    JERUSALEM 

alone.  In  Daniel ;  "  I  saw,  and  behold,  with  the  clouds  of 
the  heavens,  the  Son  of  Man  was  coming."  vii.  13.  In  the 
Revelation ;  "  Behold  He  cometh  with  clouds,  and  every 
eye  shall  see  Him."  i.  7.  This  is  also  concerning  the  Son 
OF  Man,  as  appears  from  verse  13  of  the  same  chapter. 
Also  in  another  place  of  the  Revelation  ;  "  I  looked,  and  be- 
hold a  white  cloud,  and  one  sitting  on  the  cloud  like  to  the 
Son  of  Man."  xiv.  14.  That  the  Lord  himself  meant  one 
thing  in  Himself  by  the  Son  of  God,  and  another  by  the 
Son  of  Man,  appears  from  his  answer  to  the  high  priest : 
"  The  high  priest  said  to  Jesus,  I  adjure  Thee  by  the  living 
God,  that  Thou  tell  us  whether  Thou  be  the  Christ,  the 
Son  of  God.  Jesus  said  to  him,  Thou  hast  said,  I  am ; 
nevertheless  I  say  unto  you,  hereafter  ye  will  see  the  Son 
of  Man  sitting  at  the  right  hand  of  power,  and  coming  ia 
the  clouds  of  heaven,"  Matthew  xxvi.  63,  64.  Here  He 
first  confessed  that  He  Avas  the  So?i  of  God,  and  afterwards 
said  that  they  should  see  the  So7i  of  Man  sitting  at  the 
right  hand  of  power,  and  coming  in  the  clouds  of  heaven  ; 
by  which  is  meant,  that  after  the  passion  of  the  cross  He 
would  be  in  the  divine  power  of  opening  the  Word,  and 
instituting  the  church  ;  which  could  not  be  done  before,  be- 
cause He  had  not  before  conquered  hell  and  glorified  his 
Human.  What  is  signified  by  sitting  on  the  clouds  of  hea- 
ven, and  coming  in  glory,  is  explained  in  the  treatise  con- 
cerning Heaven  and  Hell,  n.  1. 

27.  That  the  Lord  is  called  the  Son  of  Man, 
WHERE  Redemption,  Salvation,  Reformation,  and  Re- 
generation are  treated  of,  is  evident  from  the  following 
passages :  "  The  Son  of  Man  came  to  give  his  life  a  ran- 
som for  many."  Matthew  xx.  28.  Mark  x.  45.  "The 
Son  of  Man  came  to  save,  and  not  to  destroy."  Matthew 
xviii.  11.  Luke  ix.  56.  "The  Son  of  Man  is  come  to 
seek  and  to  save  that  which  was  lost."  Luke  xix.  10. 
"  The  Son  of  Man  came,  that  the  world  might  be  saved 
by  Him."  John  iii.  17.  "  He  that  soweth  the  good  seed  is 
the  Son  of  Man."  Matthew  xiii.  37.  There  redemption 
and  salvation  are  treated  of ;  and  because  the  Lord  effects 
these  by  the  Word,  therefore  He  calls  Himself  there,  the 
Son  of  Man.  The  Lord  says  that  "  The  Son  of  Man  hath 
power  to  forgive  sins."  Mark  ii.  10.  Luke  v.  24  ;  that  is 
to  save.  Also,  "  That  He  is  Lord  of  the  Sabbath,  because 
He  is  the  Son  of  Man;"  Matthew  xii.  8;  Luke  vi.  5; 
Mark  ii.  28  :  because  He  is  the  Word  which  He  then  teaches. 


CONCERNING   THE     LORD.  45 

Besides  He  says  in  John,  "  Work  not  for  the  meat  which 
perisheth,  but  for  the  meat  which  endureth  to  everlasting 
life,  which  the  Son  of  Man  will  give  to  you."  vi.  27.  By 
meat  is  meant  every  good  and  truth  of  doctrine  from  the 
Word,  thus  from  the  Lord  :  this  is  also  meant  there  by 
manna,  and  by  the  bread  which  cometh  down  from  heaven ; 
and  also  by  this  in  the  same  chapter  ;  "  Unless  ye  eat  the 
flesh  of  THE  Son  of  Man,  and  drink  his  blood,  ye  will  not 
have  life  in  you."  53.  Flesh  or  bread  is  the  good  of  love 
from  the  Word ;  blood  or  wine  is  the  good  of  faith  from 
the  Word,  both  from  the  Lord. 

The  like  is  signified  by  the  Son  of  Ma7i,  in  other  pas- 
sages where  the  expression  occurs,  as  in  these  :  "  The  foxes 
have  holes,  and  the  birds  of  the  air  have  nests ;  but  the 
Son  of  Man  hath  not  where  to  lay  his  head."  Matthew 
viii.  20.  Luke  ix.  53.  By  this  is  meant,  that  the  Word  had 
no  place  with  the  Jews,  as  the  Lord  also  says,  John  viii. 
37 ;  neither  was  it  abiding  with  them,  because  they  did  not 
believe  in  Him.  John  v.  38,  39.  By  the  So?i  of  Man  is 
meant  the  Lord  as  to  the  Word.  Also  in  the  Revelation; 
"  In  the  midst  of  the  seven  candlesticks,  I  saw  one  like  to 
THE  Son  of  Man,  clothed  with  a  garment  down  to  the  foot, 
and  girded  about  the  paps  with  a  golden  girdle,"  i.  13,  and 
the  following  verses  ;  there,  by  various  things,  the  Lord  is 
represented  as  the  Word ;  wherefore  also  He  is  called  the  Son 
of  Man.  In  David;  "  Let  thy  hand  be  upon  the  Man  of  thy 
right  hand,  upon  the  Son  of  Man  whom  Thou  hast  strength- 
ened for  Thyself;  then  we  will  not  go  back  from  Thee ; 
quicken  Thou  us."  Psalm  Ixxx.  17, 18.  The  Man  of  the  right 
hand  also,  here,  is  the  Lord,  as  to  the  Word  ;  and  so  is  the  Son 
of  Man.  He  is  called  the  Man  of  the  right  hand,  because  the 
Lord  has  power  from  divine  truth,  which  also  is  the  Word ; 
and  He  had  divine  power  when  He  had  fulfilled  the  whole 
Word.  Thence,  also,  He  said  that  "  they  should  see  the 
Son  of  Man  sitting  at  the  right  hand  of  the  Father  with 
power."     Mark  xiv.  62. 

28.  That  the  Son  of  Man  signifies  the  Lord,  as  to 
the  Word,  was  because  the  prophets  also  were  called 
Sons  of  men.  The  Prophets  were  called  Sons  of  men,  be- 
cause they  represented  the  Lord  as  to  the  Word,  and  thence 
signified  the  doctrine  of  the  church  from  the  Word  ;  nothing 
else  is  understood  in  heaven  by  prophets,  where  they  are 
named  in  the  Word ;  for  the  spiritual  signification  of  pro- 
phet, as  also  of  the   Son  of  Man,  is,   the  doctrine  of  the 


46  DocTraNE  of  the  new  Jerusalem,  «fee. 

church  from  the  Word  ;  and  when  it  relates  to  the  Lord,  it  is 
the  Word  itself.  That  the  prophet  Daniel  is  called  Son  of 
Man,  may  be  seen  in  Daniel  viii.  17.  And  that  the  pro- 
phet Ezekiel  was  called  Son  of  Man,  may  be  seen  in  Ezek. 
ii.  1.  3.  6.  8.  iii.  1.  3,  4. 10.  17.  25.  iv.  1.  16.  v.  1.  vi. 
2.  vii.  2.  viii.  5,  6.  8.  12.  15.  xi.  2.  4.  15.  xii.  2,3.  9. 
18.  22.  27.  xiii.  2.  17.  xiv.  3. 13.  xv.  2.  xvi.  2.  xvii. 
2.  XX.  3,  4.  27.  46.  xxi.  2.  6.  9.  12.  14.  19.  28.  xxii. 
18.  24.  xxiii.  2.  36.  xxiv.  2.  16.  25.  xxv.  2.  xxvi.  2. 
xxvii.  2.  xxviii.  2.  12.  21.  xxix.  2.  18.  xxx.  2.  21.  xxxi. 
2.  xxxii.  2.  18.  xxxiii.  2.  7.  10.  12.  24.  30.  xxxiv.  2. 
xxxv.  2.  xxxvi.  1.  17.  xxxvii.  3.  9.  11.  16.  xxxviii.  2.  14. 
xxxix.  1.  17.  xl.  4.  xliii.  7.  10.  IS.  xliv.  5.  Hence  now  it 
is  manifest  that  the  Lord,  as  to  the  Divine  Human,  is  called 
the  Son  of  God,  and  as  to  the  Word,  the  Son  of  Man. 


47 


THAT   THE  LORD  MADE  HIS  HUMAN  DIVINE  FROM  THE  DIVINE  IN 
HIMSELF,  AND  THAT  HE  THUS  BECAME  ONE  WITH  THE  FATHER. 

29.  It  is  according  to  the  Doctrine  of  the  Church  re- 
ceived throughout  the  Christian  world,  "  That  our  Lord  Jesus 
Christ,  the  Son  of  God,  is  God  and  Man  ;  and  although  He 
is  God  arid  Mun,  still  He  is  not  two,  hut  ojie  Christ.  He  is 
one,  because  the  Divine  took  to  itself  the  Human ;  yea.  He 
is  altogether  one,  for  He  is  one  Person;  since,  as  the  sold 
and  body  make  one  man,  so  God  and  Man  is  one  Christ ^ 
These  words  are  taken  from  the  Athanasian  Creed,  which 
is  received  throughout  the  Christian  world.  These  are  the 
essential  things  therein  concerning  the  union  of  the  Divine 
and  Human  in  the  Lord.  The  rest  that  is  said  in  the  same 
creed  concerning  the  Lord,  will  be  explained  in  its  proper 
article.  From  this  passage  it  clearly  appears,  that  it  is  ac- 
cording to  THE  Faith  of  the  Christian  Church,  that  the  Di- 
vine and  Human  in  the  Lord  are  not  two,  but  one,  even  as 
the  soul  and  body  are  one  man;  and  that  the  Divine  in  Him 
assumed  the  Human.  From  this  it  follows,  that  the  Divine 
cannot  be  separated  from  the  Human,  nor  the  Human  from 
the  Divine  ;  for  to  separate  them,  would  be  like  separating 
the  soul  and  the  body.  That  it  is  so,  every  one  will  also 
acknowledge,  who  reads  what  is  cited  above,  n.  19 — 21, 
from  two  of  the  Evangelists,  Luke  i.  26 — 35 ;  and  Matthew 
i.  18 — 25,  concerning  the  nativity  of  the  Lord  ;  from  which 
it  is  manifest,  that  Jesus  was  conceived  of  Jehovah  God, 
and  born  of  the  virgin  Mary  ;  so  that  the  Divine  was  in 
Him,  and  it  was  his  soul.  Now  because  his  soul  was  the 
Divine  itself  of  the  Father,  it  follows,  that  the  body,  or  his 
Human,  was  also  made  Divine ;  for  where  the  one  is,  there 
the  other  will  be  also.  Thus  and  not  otherwise  the  Fa- 
ther and  the  Son  are  one  ;  the  Father  in  the  Son,  and  the 
Son  in  the  Father  ;  and  also  all  things  of  the  Son  are  the 
Father's,  and  all  things  of  the  Father  are  the  Son's,  as  the 
Lord  himself  teaches  in  his  Word.  But  how  the  union 
vv'as  effected,  will  be  told  in  this  order.  I.  That  the  Lord 
from  eternity  is  Jehovah.  II.  That  the  Lord  from  eternity, 
or  Jehovah,  assumed  the  Human  to  save  mxen.  III.  That 
He  made  the  Human  Divine  from  the  Divine  in  Himself. 
IV.  That  He  made  the  Human  Divine  by  temptations  ad- 
mitted into  it.  V.  That  the  full  union  of  the  Divine  and 
5 


48  DOCTRINE    OF    THE    NEW   JERUSALEM 

the  Human  in  Him  was  effected  by  the  passion  of  the  cross, 
which  was  the  last  of  the  temptations.  VI.  That  He  suc- 
cessively put  off  the  Human  taken  from  the  mother,  and 
put  on  a  Human  from  the  Divine  in  Him,  which  is  the  Di- 
vine Human  and  the  Son  of  God.  VII.  That  thus  God 
became  Man,  as  in  first  principles,  so  also  in  the  last. 

30.  I.  That  the  Lord  from  eternity  is  Jehovah,  is 
known  from  the  Word ;  for  the  Lord  said  to  the  Jews,  "  Ve- 
rily, verily,  I  say  unto  you,  before  Abraham  was,  I  am." 
John  viii.  58.  And  elsewhere  ;  "  Glorify  Thou  Me,  Father, 
with  the  glory  which  I  had  with  Thee,  before  the  world 
was  ;"  John  xvii.  5  ;  by  which  is  meant  the  Lord  from  eter- 
nity, and  not  a  Son  from  eternity ;  for  the  Son  is  his  Hu- 
man conceived  of  Jehovah  as  Father,  and  born  of  the  virgin 
Mary  in  time,  as  was  shown  above.  That  the  Lord  from 
eternity  is  Jehovah  himself,  is  evident  from  many  passages 
in  the  Word,  of  which  only  these  few  at  present  will  be  ad- 
duced :  "It  shall  be  said  in  that  day,  This  is  our  God;  we 
have  waited  for  Him,  that  He  may  save  us  ;  this  is  Jeho- 
vah, we  have  waited  for  Him ;  let  us  be  glad  and  rejoice 
in  his  salvation  ;"  Isaiah  xxv.  9  ;  from  which  it  is  mani- 
fest, that  God  himself  Jehovah  was  expected.  "  The  voice 
of  one  crying  in  the  wilderness.  Prepare  ye  a  way  for  Jeho- 
vah, make  straight  in  the  desert  a  highway  for  our  God. 
The  glory  of  Jehovah  shall  be  revealed,  and  all  flesh  shall 
see  it  together.  Behold,  the  Lord  Jehovih  cometh  in 
strength."  Isaiah  xl.  3.  5.  10.  Matthew  iii.  3.  Mark  i. 
3.  Luke  iii.  4.  Here  also  the  Lord,  who  was  to  come,  is 
called  Jehovah.  "  I  Jehovah  will  give  Thee  for  a  covenant 
of  the  people,  for  a  light  of  the  nations.  I  am  Jehovah, 
this  is  my  name,  and  my  glory  will  I  not  give  to  an- 
other." Isaiah  xlii.  6.  8.  The  Lord  is  a  covenant  to  the 
people  and  light  of  the  nations,  as  to  the  Human ;  be- 
cause this  was  from  Jehovah,  and  was  made  one  with  Jeho- 
vah, it  is  said,  "  I  am  Jehovah,  this  is  my  name,  and  my 
glory  will  I  not  give  to  another;"  that  is,  not  to  another 
than  Himself  To  give  glory,  is  to  glorify,  or  to  unite  to 
Himself.  "  The  Lord  whom  ye  seek  will  suddenly  eome  to 
his  temple."  Malachi  iii.  1.  By  the  temple  is  meant  the  tem- 
ple of  his  body,  as  John  ii.  19.  21.  "  The  Day-spring  from  on 
high  hath  visited  us."  Luke  i.  78.  The  Day-spring  from  on 
high  is  Jehovah,  or  the  Lord  from  eternity.  From  hese  it  is 
manifest,  that  by  the  Lord  from  eternity  is  meant  his  Divine; 
from  which  (are  all  things,)  which  in  the  Word  is  Jehovah. 


CONCERNING    THE    LORD.  49 

But  from  the  passages  which  will  be  adduced  presently,  it  will 
appear,  that  by  the  Lord  and  also  b}^  Jehovah,  since  his  Human 
was  glorified,  is  meant  the  Divine  and  Human  together,  as  one ; 
and  that  by  the  Son  alone  is  meant  the  Divine  Human. 

31.  II.  That  the  Lord  from  eternity,  or  Jehovah, 
ASSUMED  THE  HuMAN  TO  SAVE  Men,  was  Confirmed  from 
the  Word  in  the  preceding  articles  ;  that  man  could  not 
otherwise  have  been  saved,  will  be  shown  elsewhere.  That 
He  assumed  the  Human,  is  evident  also  from  the  passages 
in  the  Word,  where  it  is  said,  that  He  came  forth  from  God, 
came  down  from  heaven,  and  that  He  was  sent  into  the 
world;  as  from  these;  "  I  came  forth  from  the  Father,  and 
I  came  into  the  world."  John  xvi.  28.  "I  proceeded 
FORTH  AND  CAME  FROM  GoD :  neither  came  I  of  myself,  but 
He  SENT  Me."  John  viii.  42.  "  The  Father  loveth  you, 
because  ye  have  believed  that  I  came  out  from  God." 
John  xvi.  27.  "  No  one  hath  ascended  up  to  heaven  but 
He  that  came  down  from  heaven."  John  iii.  13.  "The 
bread  of  God  is  He  that  cometh  down  from  heaven,  and 
giveth  life  to  the  world."  vi.  33.  35.  41.  50,  51.  "  He  that 
COMETH  FROM  ABOVE,  is  abovc  all  J  He  that  cometh  from 
heaven,  is  above  all."  iii.  31.  *'  I  know  the  Father,  because 
I  am  from  Him,  and  He  hath  sent  Me."  vii.  29.  That  by 
being  sent  from  the  Father  into  the  world,  is  meant,  to  as- 
sume the  Human,  may  be  seen  above,  n.  20. 

32.  III.  That  the  Lord  made  his  Human  Divine  from 
the  Divine  in  Hibiself,  may  be  evident  from  many  passages 
in  the  Word,  from  which  those  will  now  be  adduced,  which 
prove,  1.  That  this  teas  done  successively;  which  are 
these.  "  Jesus  grew  and  waxed  strong  in  spirit,  filled  with 
wisdom,  and  the  grace  of  God  was  upon  Him."  Luke  ii. 
40.  "  Jesus  increased  in  wisdom  and  in  stature,  and  in  fa- 
vor with  God  and  man."  52.  2.  That  the  Divine  operated 
by  the  Humaii.  as  the  soul  by  the  body.  This  is  evident  from 
these  ;  "  The  Son  can  do  nothing  of  Himself,  but  what  He 
seeth  the  Father  do."  John  v.  19.  "Of  Mj^self  I  do  no- 
thing, but  as  my  Father  has  taught  Me,  I  speak  these 
things.  He  that  sent  Me  is  with  Me ;  He  hath  not  left  me 
alone."  viii.  28,  29.  v.  30.  "I  have  not  spoken  of  My- 
self, but  the  Father  who  sent  Me,  He  gave  Me  the  command- 
ment, what  I  should  say  and  what  I  should  speak."  xii. 
49,  50.  "  The  words  which  I  speak  to  you,  I  speak  not 
of  Myself;  the  Father  who  dwelleth  in  Me,  He  doeth  the 
works."  xiv.  10.     "  I  am  not  alone,  because  the  Father  is 


09  DOCTRINE    OF    THE    NEW    JERUSALEM 

wim  Me."  xvi.  32.  3.  That  the  Divine  and  Humaii  ope- 
rated unanimously,  appears  from  these.  "  What  things 
soever  the  Father  doeth,  these  also  doeth  the  Son  like- 
wise." John  V.  19.  "  As  the  Father  raiseth  up  the  dead 
and  quickeneth  them,  even  so  the  Son  quickeneth  whom 
He  will."  V.  21.  "  As  the  Father  hath  life  in  Himself, 
so  hath  He  given  to  the  Son  to  have  life  in  Himself." 
V.  26.  "  Now  they  know,  that  all  things  whatsoever 
Thou  hast  given  Me  are  of  Thee."  xvii.  7.  4.  That  the 
Divine  is  united  to  the  Human,  and  the  Human  to  the 
Divijie,  is  evident  from  these.  "  If  ye  know  Me,  ye  know 
my  Father  also,  and  have  seen  Him."  He  said  to  Philip, 
desiring  to  see  the  Father,  "Have  I  been  so  long  with  you, 
and  hast  thou  not  known  Me,  Philip  ?  He  that  hath  seen 
Me,  hath  seen  the  Father  ;  believest  thou  not  that  I  am  in 
the  Father,  and  the  Father  in  Me  ?  Believe  Me,  that  I  am 
in  the  Father,  and  the  Father  in  Me."  John  xiv.  6 — 11. 
"  If  I  do  not  the  works  of  my  Father,  believe  Me  not ;  if  I 
do,  believe  the  works,  that  ye  may  know  and  believe  that 
the  Father  is  in  Me,  and  I  in  the  Father."  x.  36.  38. 
"  That  they  all  may  be  one,  as  Thou,  Father,  art  in  Me, 
and  I  in  Thee."  xvii.  22.  "  In  that  day  ye  shall  know, 
that  I  am  in  my  Father."  xiv.  20.  "  No  one  shall  pluck  the 
sheep  out  of  my  Father's  hand.  I  and  the  Father  are 
one."  x.  29,  30.  "  The  Father  loveth  the  Son,  and  hath 
given  all  things  into  his  hand."  iii.  15.  "All  things  that 
the  Father  hath  are  mine."  xvi.  35.  "  All  mine  are 
thine,  and  all  thine  are  mine."  xvii.  10.  "  Thou  hast  given 
the  Son  power  over  all  flesh."  xvii.  2.  "  All  power  is 
given  to  Me  in  heaven  and  in  earth."  Matthew  xxviii.  18. 
5.  That  the  Divine  Human  is  to  he  addressed,  is  evident 
from  the  following  passages.  "  That  all  should  honor  the 
Son,  even  as  they  honor  the  Father."  John  v.  23.  "If 
ye  had  known  Me,  ye  would  have  known  my  Father  also." 
viii.  19.  "He  that  seeth  Me,  seeth  Him  that  sent  Me."  xii. 
45.  "  If  ye  had  known  Me,  ye  would  have  known  my  Fa- 
ther also;  and  from  henceforth  ye  know  Him  and  have  seen 
Him."  xiv.  7.  "  He  that  receiveth  Me,  receiveth  Him  that 
sent  Me."  xiii.  20.  The  reason  is,  because  no  one  can  see 
the  Divine  itself,  which  is  called  the  Father,  but  the  Divine 
Human  ;  for  the  Lord  says,  "  No  man  hath  ever  seen  God ; 
the  Only-begotten  Son,  who  is  in  the  bosom  of  the  Father, 
He  hath  declared  Him."  i.  18.  "No  one  hath  seen  the 
Father,  but  He  who  is  with  the  Father,  He  hath  seen  the. 


CONCERNING   THE    LORD.  51 

Father."  vi.  46.  "  Ye  have  not  heard  the  voice  of  the 
Father  at  any  time,  nor  seen  his  shape."  v.  37.  6.  Be- 
cause the  Lord  via.de  his  Human  Divine,  from  the  Divine 
in  Himself,  and  because  the  Human  is  to  he  addressed,  and 
this  is  the  Son  of  God,  therefore  the  Lord,  ivho  is  both  the 
Father  and  the  Son,  is  to  be  believed  in.  This  appears  from 
the  following-  passages;  "As  many  as  received  Him,  to 
them  gave  He  power  to  he"  sons  of  God,  even  to  those  be- 
lieving IN  HIS  NAME."  John  i.  12.  "  That  whosoever  be- 
lieveth  IN  Him  may  not  perish,  but  have  eternal  life."  iii. 
lo.  "  For  God  so  loved  the  world,  that  He  gave  his  Only 
begotten  Son,  that  whosoever  believeth  in  Him  might  not 
perish,  but  have  everlasting  life."  iii.  16.  "  He  that  be- 
lieveth IN  the  Son,  is  not  judged;  but  he  that  believeth 
NOT,  is  judged  already,  because  he  hath  not  believed  in 
THE  name  OF  THE  Only-begotten  Son  OF  GoD."  iii.  18, 
"  He  that  believeth  not  the  Son,  shall  not  see  life,  but 
the  anger  of  God  abideth  on  him."  iii.  36.  "  The  bread  of 
God  is  He  that  cometh  down  from  heaven,  and  giveth  life 
to  the  world.  He  that  cometh  to  Me  shall  never  hunger,  and 
he  that  believeth  in  Me  shall  never  thirst."  vi.  33.  35. 
"This  is  the  will  of  Him  who  sent  Me,  that  every  one  that 
Beeth  the  Son  and  believeth  in  Him,  may  have  everlasting 
life,  and  I  will  resuscitate  him  at  the  last  day."  vi.  40. 
"  Then  said  they  to  Jesus,  What  shall  we  do,  that  we  may 
work  the  works  of  God  ?  Jesus  answered,  This  is  the  work 
of  God,  that  ye  Bx"lieve  in  Him  whom  He  hath  sent."  vi. 
28,  29.  "  Verily,  verily,  I  say  unto  you,  he  that  believeth 
IN  Me  hath  everlasting  life."  vi.  47.  "Jesus  cried,  saying, 
If  any  oje  thirst,  let  him  come  to  Me  and  drink ;  whoso- 
ever believeth  in  Me,  as  the  Scripture  hath  said,  out  of  his 
belly  shall  flow  rivers  of  living  water."  vii.  37,  38.  "Un- 
less YE  BELIEVE  that  I  am,  ye  shall  die  in  your  sins."  viii» 

24.  "  Jesus  said,  I  am  the  resurrection,  and  the  life,  he 
that  BELIEVETH  IN  Me,  though  he  die,  yet  shall  he  live; 
and  whosoever  liveth  and  believeth  in  me,  shall  never  die." 
xi.  25,  26.  "  Jesus  said,  I  am  come  a  light  into  the  w^orld, 
that  whosoever  believeth  in  Me,  may  not  abide  in  dark- 
ness." xii.  46.  viii.  12.  "While  ye  have  the  light,  be- 
UEVE  IN  the  light,  that  3'e  may  be  children  of  light."  xii. 
36.  "  Verily,  verily,  I  say  unto  you,  the  dead  shall  hear  the 
voice  of  the  Son  of  God,  and  those  who  hear  shall  live."  v. 

25.  "  Abide  in  Me,  and  I  in  you.  I  am  the  vine,  ye  are 
the  branches  ;    he  that  abideth  in  Me,  and  I  in  him»  the 


52  DOCTRINE    OF    THE    NEW    JERUSALEM 

same  beareth  much  fruit ;  because  without  Me  ye  cannot  do 
any  thing,"  xv.  4,  5.  That  they  should  abide  in  the  Lord, 
and  the  Lord  in  them.  xiv.  20.  xvii.  23.  "  I  am  the  way, 
the  truth,  and  the  life  ;  no  one  cometh  to  the  Father,  but 
by  Me."  xiv.  6.  In  these  passages»  and  in  all  others, 
where  the  Father  is  named,  the  Divine  is  meant  which  was 
in  the  Lord  from  conception,  which,  according  to  the  doc- 
trine of  faith  of  the  Christian  world,  was  as  the  soul  in  the 
body  with  man ;  the  Human  itself  from  this  Divine  is  the  Son 
of  God.  Now  because  this  was  made  Divine,  lest  man 
should  address  the  Father  alone,  and  thereby  in  thought, 
faith,  and  thence  in  worship,  should  separate  the  Father 
from  the  Lord,  therefore  the  Lord,  after  teaching  that  the 
Father  and  He  are  one  ;  that  the  Father  is  in  Him,  and  He 
in  the  Father  ;  and  that  all  should  abide  in  Him ;  and  that 
no  one  cometh  to  the  Father,  but  by  Him ;  also  teaches  that 
He  is  to  be  believed  in,  and  that  man  is  saved  by  a  faith  di- 
rected to  Him.  Many  in  Christendom  cannot  have  any 
idea,  that  the  Human  in  the  Lord  was  made  Divine  ;  chiefly 
because  they  think  concerning  man  from  his  material  body, 
and  not  from  the  spiritual ;  when  yet,  all  angels,  who  are 
spiritual,  are  also  in  full  form  men  ;  and  likewise  every 
thing  divine,  which  proceeds  from  Jehovah  God,  from  its 
first  principles  in  heaven,  to  its  last  in  the  world,  tends  to 
the  human  form.  That  angels  are  human  forms,  and  that 
every  thing  divine  tends  to  the  human  form,  may  be  seen  in 
the  treatise  concerning  Heaven  and  Hell,  n.  73 — 77,  and 
n.  453 — 460 ;  and  more  fully  in  the  Angelic  Wisdom  con- 
cerning THE  Divine   Love. 

33.   IV.  That  the  Lord  made  his  Human  Divine  by  temp- 
tations   ADMITTED    THEREIN,    AND     BY    CONTINUAL     VICTORIES 

THEN,  has  been  shown  above,  n.  12 — 14 ;  to  which  this  only 
is  to  be  added.  Temptations  are  nothing  else  than  combats 
against  evils  and  falses  ;  and  because  evils  and  falses  are 
from  hell,  they  are  also  combats  against  hell.  There  are 
also  with  m.en  who  undergo  spiritual  tem.piations,  evil  spirits 
from  hell,  who-  induce  them.  Man  does  not  know  that  evil 
spirits  induce  temptations ;  yet  it  has  been  given  me  to 
know,  from  much  experience,  that  they  do.  Hence  it  is, 
that  a  man,  when  from  the  Lord  he  conquers  in  tempta- 
tions, is  drawn  out  of  hell  and  elevated  into  heaven  ;  thence 
it  is  that  man,  by  temptations  or  combats  against  evils,  be- 
comes spiritual,  thus  an  angel.  But  the  Lord  fought  from 
)^\s  own  power  against  all  the  hells,  and  utterly  subdued  and 


OONCF.RNING    THE     LORD.  53 

subjuguted  them  ;  and  by  having-  at  the  sainfi  time  glorified 
his  Human,  He  keeps  them  forever  subdued  and  subjugated. 
For  before  the  coming  of  the  Lord,  the  hells  had  risen  to 
such  a  height,  that  they  began  to  infest  the  very  angels  of 
heaven,  and  likewise  every  man  coming  into  the  world, 
and  going  out  of  the  world.  The  reason  that  the  hells  had 
risen  to  such  a  height,  was,  because  the  church  was  utterly 
devastated ;  and  the  men  of  the  world,  from  idolatries,  were 
in  mere  falses  and  evils,  and  the  hells  are  from  men  ;  thence 
it  was,  that,  unless  the  Lord  had  come  into  the  w^orld,  no 
man  could  have  been  saved.  These  combats  of  the  Lord 
are  much  treated  of  in  the  Psalms  of  David  and  in  the 
Prophets,  and  a  little  in  the  Evangelists.  Those  combats 
are  what  are  meant  by  the  temptations,  which  the  Lord 
endured,  the  last  of  which  was  the  passion  of  the  cross. 
It  is  from  them  that  the  Lord  is  called  Savior,  and  Re- 
deemer. This  is  so  far  known  in  the  church,  that  they  say 
that  the  Lord  conquered  death,  or  the  devil,  that  is,  hell, 
and  that  He  rose  again  victorious  ;  as  also,  that  without  the 
Lord  there  is  no  salvation.  That  He  also  glorified  his  Hu- 
man, and  that  thereby  He  became  a  Savior,  Redeemer, 
Reformer,  and  Regenerator,  forever,  will  be  seen  in  what 
follows.  That  the  Lord  became  a  Savior  by  combats  or 
temptations,  is  evident  from  the  passages  adduced  above,  n. 
12 — 14,  in  abundance,  and  from  this  in  Isaiah  ;  "  The  day 
of  vengeance  is  in  my  heart,  and  the  year  of  my  ke- 
DEEBiED  is  come  ;  I  have  trodden  them  down  in  my  anger, 
I  have  brought  down  their  strength  to  the  earth,  therefore 
He  became  their  Savior."  Ixiii.  4.  6.  8.  The  combats  o-f 
the  Lord  are  treated  of  in  that  chapter.  And  in  David  ; 
"  Lift  up  your  heads,  ye  gates,  and  be  ye  lifted  up,  ye 
everlasting  doors,  that  the  King  of  glory  may  come  in. 
Who  is  this  King  of  Glory  ?  Jehovah  strong  and  migh- 
ty, Jehovah  mighty  in  battle."  Psalm  xxiv.  7,8.  These 
also  are  concerning  the  Lord. 

34.  V.  That  the  full  Union  of  the  Divine  and 
Human  was  effected  in  Him  by  the  Passion  of  the 
Cross,  which  was  the  last  of  the  temptations,  was  con- 
firmed in  its  proper  article  above,  in  which  it  was  shown, 
that  the  Lord  came  into  the  world,  that  He  might  subjugate 
the  hells,  and  glorify  his  Human  ;  and  that  the  passion  of 
the  cross  was  the  last  combat,  by  which  He  fully  conquered 
the  hells,  and  fully  glorified  his  Human.  Now,  because  the 
Lord,  by  the  passion  of  the  cross,  fully  glo.rifi.ed  his  Human, 


54  DOCTRINE    OF    THE     NEW    JERUSALEM 

that  13,  united  it  to  his  Divine,  and  thus  made  his  Human 
Divine,  it  Collows,  that  He  is  Jehovah  and  God,  also  as  to 
both.  Wherefore  in  the  Word,  in  many  places,  He  is  called 
Jehovah,  God,  and  the  Holy  One  of  Israel,  the  Redeemer, 
Savior,  and  Former,  as  in  the  following-.  "  Mary  said,  My 
soul  doth  magnify  the  Lord,  and  my  spirit  hath  rejoiced  in 
God  mv  Savior."  Luke  i.  46,  47.  "  The  an^l  said  to 
the  shepherds,  Behold,  I  bring  you  tidings  of  great  jo}^ 
which  shall  be  unto  all  people,  that  there  is  born  this  day, 
in  the  city  of  David,  a  Savior,  who  is  Christ  the  Lord." 
Luke  ii.  10,  11.  "They  said,  This  is  indeed  the  Christ, 
the  Savior  of  the  world."  John  iv.  42.  "  I  will  help 
thee,  saith  Jehovah,  and  thy  Redeemer,  the  Holy  One 
OF  Israel."  Isaiah  xli.  14.  "Thus  saith  Jehovah  thy 
Creator,  O  Jacob,  and  thy  Former,  O  Israel ;  for  I  have 
redeemed  thee.  I  am  Jehovah  thy  God,  the  Holy  One 
OF  Israel,  thy  Savior."  xliii.  1.  3.  "Thus  saith  Jeho- 
vah your  Redeemer,  the  Holy  One  of  Israel  :  I  am 
Jehovah  your  Holy  One,  the  Creator  of  Israel,  your 
King."  xlii.  14.  15.  "  Thus  saith  Jehovah,  the  Holy  One 
OF  Israel,  and  his  Former."  xlv.  11.  "Thus  saith  Jeho- 
vah thy  Redeemer,  the  Holy  One  of  Israel."  xlviii. 
17.  "  That  all  flesh  may  know  that  I  Jehovah  am  thy 
Savior  and  thy  Redeemer,  the  Mighty  One  of  Jacob." 
xlix.  26.  "  Then  He  shall  come  to  Zion  a  Redeemer." 
lix.  20.  "  That  thou  mayst  know  that  I  Jehovah  am  thy 
Savior  and  thy  Redeemer,  the  Mighty  One  of  Jacob." 
Ix.  16.  "  Jehovah  thy  Forbier  from  the  womb."  xlix.  5. 
"  Jehovah  my  Rock  and  my  Redeemer."  Psalm  xix.  14. 
"  They  remembered  that  God  was  their  rock,  and  the  High 
God  their  Redeemer."  Ixxxviii.  35.  "  Thus  saith  Jehovah. 
THY  Redeemer,  and  thy  Former  from  the  womb."  Isaiah 
xliv.  24.  "As  for  our  Redeemer,  Jehovah  of  hosts  is  his 
name,  the  Holy  One  of  Israel."  xlvii.  4.  "  With  ever- 
lasting kindness  will  I  have  mercy  on  thee,  saith  Jehovah 
thy  Redeemer."  liv.  8.  "  Their  Redeemer  is  strong,  Je- 
hovah OF  HOSTS  is  his  name."  Jerem.  1.  34.  "  Let  Israel 
hope  in  Jehovah,  for  with  Jehovah  there  is  mercy,  and 
with  Him  plenteous  redemption.  He  shall  redeem  Israel 
from  all  his  iniquities."  Psalm  cxxx.  7,  8.  "Jehovah  my 
rock,  my  fortress,  and  the  horn  of  my  salvation,  my  Sa- 
vior." 2  Samuel  xxii.  2,3.  "Thus  saith  Jehovah,  the 
Redeemer  of  Israel,  his  Holy  One  ;  Kings  shall  see  and 
arise   because    of  the    Lord,   who    is    faithful,    ths    Hqi<y 


CONCERNING    THE    LORD.  55 

One  of  Israel,  who  hath  chosen  Thee."  Isaiah  xlix.  7. 
"  Surely  God  is  in  thee,  and  there  is  no  other  God  besides. 
Verily  thou  art  a  God  that  hidest  Thyself,  O  God  of  Israel 
THE  Savior."  xlv.  14,  15.  "Thus  saith  Jehovah,  the  King 
of  Israel,  and  his  Redeemer,  Jehovah  of  hosts.  Beside 
Me  there  is  no  God."  xliv.  6.  "  I  am  Jehovah,  and  beside 
Me  there  is  no  Savior."  xliii.  11.  "Am  not  I  Jehovah, 
and  there  is  no  other  beside  Me;  and  a  Savior,  there  is 
none  beside  Me."  xlv.  21.  "  I  am  Jehovah  thy  God,  thou 
shalt  know  no  God  but  Me,  for  there  is  no  Savior  beside 
Me."  Hosea  xiii.  4.  "Look  unto  Me,  that  ye  may  be 
SAVED,  all  ye  ends  of  the  earth  ;  because  I  am  God,  and  there 
is  none  else."  Isaiah  xlv.  22.  "Jehovah  of  Hosts  is  his 
name,  and  thy  Redeemer  the  Holy  One  of  Israel,  the 
God  of  the  whole  earth  shall  He  be  called."  liv.  5.  From 
these  it  may  be  seen,  that  the  Divine  of  the  Lord,  which 
is  called  the  Father,  and  here  Jehovah  and  God,  and 
the  Divine  Human  which  is  called  the  Son,  and  here 
Redeemer  and  Savior,  also  Former,  that  is.  Reformer 
and  Regenerator,  are  not  two  but  one ;  for  not  only  is  it 
said,  Jehovah  God  and  the  Holy  One  of  Israel,  the  Re- 
deemer and  Savior;  but  also  it  is  said,  Jehovah  the  Re- 
deemer and  Savior  ;  )^ea  also  it  is  said,  "  I  am  Jehovah,  and 
beside  Me  there  is  no  Savior."  From  which  it  manifestly 
appears,  that  the  Divine  and  Human  in  the  Lord  are  one 
person,  and  that  the  Human  is  also  Divine  ;  for  the  Re- 
deemer and  Savior  of  the  world  is  no  other  than  the  Lord 
as  to  the  Divine  Human,  which  is  called  the  Son :  for 
redemption  and  salvation  constitute  the  proper  attribute  of 
his  Human,  which  is  called  merit  and  righteousness  ;  for  his 
Human  endured  temptations  and  the  passion  of  the  cross, 
and  thus  by  the  Human  He  redeemed  and  saved.  Now 
because,  after  the  union  of  the  Human  with  the  Divine  in 
Himself,  which  Avas  like  that  of  the  soul  and  body  in  man, 
there  were  no  longer  two  but  one  person,  according  to  the 
doctrine  of  the  Christian  world,  therefore  the  Lord,  as  to  both, 
is  Jehovah  and  God ;  wherefore  it  is  sometimes  said,  Jehovah 
and  the  Holy  One  of  Israel,  the  Redeemer  and  Savior,  at 
other  times,  Jehovah  the  Redeemer  and  Savior,  as  may 
be  seen  from  the  passages  above  quoted.  It  is  said,  the  Sa- 
vior Christ;  Luke  ii.  10,  11.  John  iv.  42.  God  and 
THE  God  of  Israel,  the  Savior  and  Redeemer  ;  Luke  i. 
47.  Isaiah  xlv.  14,  15.  liv.  5.  Psalm  Lxxviii.  35.  Je- 
hovah THE   Holy   One   of  Israel,  the   Savior  and  Re- 


66  DOCTRINE    OF    THE     NEW    JERUSALEM 

deeimer;  Isaiah  xH.  14.  xliii.  3.  11.  14,  15.  xlviii.  17. 
xlix.  7.  liv.  5.  Jehovah,  the  Savior,  Redeemer  and 
Former  ;  xliv.  6.  xlvii.  4.  xlix.  26.  liv.  8.  Ixiii.  16. 
Jeremiah  1.  34.  Psalm  Ixxviii.  35.  cxxx.  7,  8.  2  Samuel 
xxii.  2,  3.  Jehovah  God,  the  Redeemer  and  Savior, 
and  besides  Me  there  is  no  other;  Isaiah  xliii.  11.  xliv. 
6.     xlv.  14,  15.  21,  22.     Hosea  xiii.  4. 

35.  VI.  That  the  Lord  successively  put  off  the 
Human  taken  from  the  Mother,  and  put  on  a  Human 
from  the  Divine  in  Himself,  which  is  the  Divine 
Human  and  the  Son  of  God.  That  the  Lord  had  a  Di- 
vine and  a  Human,  the  Divine  from  Jehovah  as  Father,  and 
the  Human  from  the  virgin  Mary,  is  known.  Thence  it  is, 
that  He  was  God  and  Man,  and  thus  He  had  a  divine  es- 
sence and  a  human  nature,  the  divine  essence  from  the  Fa- 
ther, and  the  human  nature  from  the  mother;  and  thence 
He  was  equal  to  the  Father  as  to  the  Divine,  and  less  than 
the  Father  as  to  the  Human  ;  and,  also,  that  He  did  not 
transmute  or  change  this  human  nature  from  the  mother 
into  the  divine  essence,  nor  commix  it  with  the  divine  es- 
sence, as  the  doctrine  of  faith,  which  is  called  the  Atha- 
nasian  Creed,  teaches;  for  the  human  nature  cannot  be 
transmuted  into  the  divine  essence,  nor  can  it  be  com- 
mixed with  it.  And  yet  it  is  according  to  the  same  doc- 
trine, that  the  Divine  assumed  the  Human,  that  is,  united 
itself  to  it,  as  a  soul  to  its  body,  so  that  they  were  not  two, 
but  one  person.  From  this  it  follows,  that  He  put  off  the 
Human  taken  from  the  mother,  which  in  itself  was  like  the 
human  of  another  man,  and  thus  material,  and  put  on  a 
Human  from  the  Father,  which  in  itself  was  like  his  Divine, 
and  thus  substantial,  from  which  the  Human  also  v/as  made 
Divine.  Thence  it  is,  that  the  Lord,  in  the  Word  of  the 
Prophets,  even  as  to  the  Human,  is  called  Jehovah  and 
God  ;  and  in  the  Word  of  the  Evangelists,  the  Lord,  God, 
the  Messiah  or  Christ,  and  the  Son  of  God,  in  whom  we 
are  to  believe,  and  by  whom  we  are  to  be  saved.  Now  be- 
cause the  Lord  had  from  the  beginning  a  human  from  the 
mother,  and  successively  put  off  this,  therefore  while  He 
was  in  the  world,  He  had  two  states,  which  are  called  the 
state  of  humiliation  or  exinanition,  and  the  state  of  glorifi- 
cation or  union  with  the  Divine,  which  is  called  the  Father. 
The  state  of  humiliation  was  at  the  time  and  in  the  degree 
that  He  was  in  the  human  from  the  mother  ;  and  the  state 
of  glorification  at  the  time  and  in  the  degree  that  He  was  in 


CONCER^'I?sG    THE    LORD.  57 

the  Human  from  the  Father.  In  the  state  of  humiliation 
He  prayed  to  the  Father,  as  to  one  different  from  Himself; 
but  in  the  state  of  glorification  He  spoke  with  the  Father  as 
with  Himself.  In  this  state  He  said  that  the  Father  was  in 
Him,  and  He  in  the  Father,  and  that  the  Father  and  He 
were  one  ;  but  in  the  state  of  humiliation  He  underwent 
temptations  and  suffered  the  cross,  and  prayed  that  the  Father 
might  not  forsake  Him  ;  for  the  Divine  could  not  be  tempt- 
ed, and  still  less  suffer  the  cross.  From  these  things  now 
it  is  manifest,  that  by  temptations,  and  continual  victories 
then,  and  by  the  passion  of  the  cross,  which  was  the  last  of 
the  temptations,  He  fully  conquered  the  hells,  and  fullj'  glo- 
rified the  Human,  as  was  before  shown. 

That  the  Lord  put  off  the  Human  from  the  mother,  and 
put  on  a  Human  from  the  Divine  in  Himself,  which  is 
called  the  Father,  is  manifest  also  from  this,  that  whenever 
He  spoke  with  his  own  mouth  to  the  mother,  or  concern- 
ing her,  He  did  not  call  her  mother,  but  woman.  It  is  read 
only  three  times  in  the  Evangelists,  that  the  Lord  spoke 
with  his  own  mouth  to  the  mother  and  concerning  her,  and 
then  twice  that  He  called  her  woman,  and  once  that  He  did 
not  acknowledge  her  as  a  mother.  It  is  read  in  John  twice, 
that  He  called  her  woman.  "  The  mother  of  Jesus  said  to 
Him,  They  have  no  wine.  Jesus  said  to  her.  Woman,  what 
is  it  to  Me  and  thee  ?  my  hour  is  not  yet  come."  ii.  4.  And 
again ;  "  Jesus  from  the  cross,  seeing  his  mother  and  the 
disciple  standing  by,  whom  He  loved,  saith  to  his  mother, 
Woman,  l>ehold  thy  son.  Then  saith  He  to  the  disciple, 
Behold  thy  mother,"  xix.  26,  27.  Once  that  He  did  not  ac- 
knowledge her,  in  Luke  ;  "It  was  told  Jesus  by  some,  say- 
ing. Thy  mother  and  thy  brethren  stand  without  and  wish 
to  see  Thee.  Jesus  answered  and  said  to  them.  My  mo- 
ther and  my  brethren  are  these,  who  hear  the  Word  of  God 
and  do  it."  viii.  20,  21.  Matthew  xii.  46—49.  Mark  iii. 
31 — 35.  In  other  places  Mary  is  called  his  mother,  but  not 
by  his  own  mouth.  This  also  is  confirmed  by  the  fact,  that 
He  did  not  acknowledge  Himself  to  be  the  Son  of  David ; 
for  it  is  read  in  the  Evangelists;  "Jesus  asked  the  Phari- 
sees, saying,  What  think  ye  of  Christ?  Whose  Son  is  He  ? 
They  say  to  him,  David's.  He  saith  to  them.  How  then 
doth  David  in  spirit  call  Him  his  Lord,  saying.  The  Lord 
said  to  my  Lord,  Sit  Thou  at  my  right  hand,  till  I  make  thy 
enemies  thy  footstool.  If  then  David  calleth  Him  Lord,  how 
is  He  his  son  ?     And  no   one  was   able  to  answer   Him   a 


(jS  DOCTRINE    OF    THE    NEW    JERUSALEM 

word."  Matthew  xxii.  41—45.  Mark  xii.  35—37.  Luke 
XK.  41 — 44.  Prsalm  ex.  1.  From  these  passngos  it  is  evi- 
dent, that  the  Lord,  as  to  the  glorified  Human,  was  not  the 
Son  of  Mary  nor  of  David.  What  his  glorified  Human 
was.  He  showed  to  Peter,  James  and  John,  when  He  was 
transfigured  before  them  ;  "  In  that  his  face  shone  as  the 
sun,  and  his  raiment  was  white  as  the  light ;  and  then  a  voice 
from  the  cloud  said,  This  is  my  beloved  Son,  in  whom  I  am 
well  pleased;  hear  ye  Him."  Matt.  xvii.  1 — 8.  Mark  ix. 
2 — 8.  Luke  ix.  28 — 36.  The  Lord  was  also  seen  by 
John,  "As  the  sun  shining  in  his  strength."     Rev.  i.  16. 

That  the  Human  of  the  Lord  was  glorified,  is  evident 
from  what  is  said  concerning  his  glorification  in  the  Evan- 
gelists, as  in  John  ;  "  The  hour  is  come,  that  the  Son  of 
man  should  be  glorified.  He  said,  Father,  glorify  thy  name. 
There  came  a  voice  from  heaven,  I  have  both  glorified  it, 
and  will  glorify  it  again."  xii.  23.  28.  Because  the  Lord 
was  glorified  successively,  therefore  it  is  said,  "  I  have  both 
glorified  and  will  glorify  again."  In  the  same ;  "  After  Judas 
had  gone  out,  Jesus  said.  Now  is  the  Son  of  man  glorified, 
and  God  is  glorified  in  Him.  God  will  also  glorify  Him  in 
Himself,  and  will  straightway  glorify  Him."  xiii.  31,  32. 
Again ;  "  Jesus  said.  Father,  the  hour  is  come,  glorify  thy 
Son,  that  thy  Son  also  may  glorify  Thee."  xvii.  1.  5.  And 
in  Luke  ;  "  Ought  not  Christ  to  have  suffered  this,  and  to 
enter  into  his  glory?"  xxiv.  26.  These  things  are  said 
concerning  his  Human.  The  Lord  said,  "  God  is  glorified  in 
Him,  God  will  also  glorify  Him  in  Himself;"  and  also, 
"Glorify  thy  Son,  that  thy  Son  may  also  glorify  Thee. 
The  Lord  said  these  things,  because  the  union  was  recipro- 
cal, of  the  Divine  with  the  Human,  and  of  the  Human  with 
the  Divine;  wherefore  He  had  also  said,  "I  am  in  the  Fa- 
ther, and  the  Father  in  Me."  John  xiv.  10,  11.  Also, 
"  All  mine  are  thine,  and  all  thine  are  mine."  xvii.  10. 
Thence  the  union  was  full.  The  case  is  similar  with  all 
union  ;  unless  it  be  reciprocal,  it  is  not  full,  such  as  that  of 
the  Lord  with  man,  and  of  man  with  the  Lord,  will  also  be, 
as  He  teaches  in  John  ;  "  At  that  day  ye  shall  know,  that 
ye  are  in  Me,  and  I  in  you."  xiv.  20.  And  elsewhere ; 
"  Abide  in  Me,  and  I  in  you  ;  he  that  abideth  in  Me,  and  I 
in  him,  the  same  beareth  much  fruit."   xv.  4,  5. 

Since  the  Human  of  the  Lord  was  glorified,  that  is,  was 
made  Divine,  therefore,  after  death.  He  rose  again  on  the 
third  day,  with  his  whole  body ;  which  is  not  the  case  with 


CONCERNING    THE    LORD.  59 

any  man ;  for  man  rises  again  only  as  to  the  spirit,  but  not 
as  to  the  body.  That  man  might  know,  and  no  one  doubt 
but  that  the  Lord  rose  again  with  the  whole  body,  He  not 
only  said  it  by  the  angels,  who  were  in  the  sepulchre,  but 
also  showed  Himself  in  his  human  body  before  his  disciples, 
saying  to  them,  when  they  believed  that  they  saw  a  spirit, 
"  See  my  hands  and  my  feet,  that  it  is  I  myself;  feel  of  Me  and 
see,  for  a  spirit  hath  not  flesh  and  bones,  as  ye  see  Me  have. 
And  when  He  had  said  this,  He  showed  them  his  hands 
and  his  feet."  Luke  xxiv.  39,  40.  John  xx.  20.  And 
further ;  "  Jesus  said  to  Thomas,  Reach  hither  thy  finger, 
and  see  my  hands ;  and  reach  thy  hand,  and  thrust  it  into 
my  side,  and  be  not  faithless  but  believing.  Then  said 
Thomas,  My  Lord  and  my  God."  John  xx.  27,  28.  That 
the  Lord  might  more  fully  prove  to  them,  that  He  was  not 
a  spirit,  but  a  man,  He  said  to  the  disciples,  "Have  ye  here 
any  food  ?  And  they  gave  Him  a  piece  of  broiled  fish,  and 
of  a  honey-comb,  which  He  took  and  ate  before  them." 
Luke  xxiv.  41 — 43.  Since  his  body  now  was  not  material, 
but  substantial  and  divine,  therefore,  He  "  came  in  to  the 
disciples  while  the  doors  were  shut."  John  xx.  19.  26.  And 
after  He  had  been  seen  "  He  became  invisible."  Luke  xxiv. 
31.  The  Lord  being  now  such,  was  taken  up  and  sat  at 
the  right  hand  of  God ;  for  it  is  said  in  Luke  ;  "It  came  to 
pass  when  Jesus  was  blessing  the  disciples,  He  departed 
from  them  and  was  carried  up  into  heaven."  xxii.  51.  And 
in  Mark;  "  After  He  had  spoken  to  them.  He  was  received 
up  into  heaven,  and  sat  at  the  right  hand  of  God."  xvi.  19. 
To  sit  at  the  right  hand  of  God,  signifies  divine  omnipo- 
tence. 

Since  the  Lord,  with  the  Di\ane  and  Human  united 
in  one,  ascended  into  heaven,  and  sat  at  the  right  hand  of 
God,  by  which  is  signified  divine  omnipotence,  it  follows, 
that  his  human  substance  or  essence  is  as  his  divine.  To 
think  otherwise,  would  be  like  thinking  that  his  Divine 
was  taken  up  into  heaven,  and  sat  at  the  right  hand  of 
God,  and  not  the  Human  at  the  same  time;  which  is  con- 
trary to  the  Scripture,  and  also  contrary  to  the  Christian  doc- 
trine, which  is,  That  God  and  Man  in  Christ  are  as  the  soul 
and.  body ;  to  separate  which,  would  be  contrary  to  sound 
reason.  This  union  of  the  Father  with  the  Son,  or  of  the 
Divine  with  the  Human,  is  meant  also  in  the  following 
passages :  "  I  cam.e  forth  from  the  Father,  and  have  come 
into  the  world  ;  again,  I  leave  the  world,  and  go  to  the 
6 


60  DOCTRINE    OF    THE    NEW    JERUSALEM,  &C. 

Father."  John  xvi.  28.  "  I  go  and  come  to  Him  who 
sent  Me."  vii.  33.  xvi.  5.  16.  xvii.  11.  13.  "If  ye  shall 
see  the  Son  of  Man  ascend  up,  where  He  was  before  ?"  vi. 
62.  "  No  one  hath  ascended  up  to  heaven,  but  He  who 
came  down  from  heaven."  iii.  13.  Every  man  who  is 
saved,  ascends  into  heaven,  yet  not  of  himself,  but  of  the 
Lord.  Only  the  Lord  ascended  of  himself. 
36.  VII.  That  thus  God  became  Man,  as  in  first  princi- 
ples, so  ALSO  IN  THE  LAST.  That  God  is  a  Man,  and  that 
every  angel  and  spirit  is  a  man  from  God,  is  shov^rn  in  seve- 
ral places  in  the  treatise  concerning  Heaven  and  Hell  ; 
and  more  fully  in  the  treatises  concerning  Angelic  Wisdom. 
But  God  from  the  beginning  was  Man  in  first  principles, 
though  not  in  the  last ;  but  after  He  assumed  the  Human,  in 
the  world.  He  also  became  a  Man  in  the  last.  This  follows 
from  what  was  proved  above  ;  that  the  Lord  united  his 
Human  to  his  Divine,  and  thus  made  his  Human  also 
Divine.  It  is  from  this,  that  the  Lord  is  called  the  Begin- 
ning and  the  End,  the  First  and  the  Last,  and  the  Alpha 
and  the  Omega,  as  in  the  Revelation ;  "  I  am  Alpha  and 
Omega,  the  Beginning  and  the  End,  saith  the  Lord,  who 
is,  and  who  was,  and  who  is  to  come,  the  Almighty."  i.  8. 
11.  John,  when  he  saw  the  Son  of  Man  in  the  midst  of 
the  seven  candlesticks,  "  fell  at  his  feet  as  dead.  But  He 
laid  his  right  hand  upon  him,  saying,  I  am  the  First  and 
the  Last."  i.  13.  17.  ii.  8.  xxi.  6.  "  Behold  I  come 
quickly,  that  I  may  give  to  every  one  according  to  his  work. 
I  am  Alpha  and  Omega,  the  Beginning  and  the  End,  the 
First  and  the  Last."  xxii.  12, 13.  And  in  Isaiah;  "Thus 
saith  Jehovah  the  King  of  Israel,  and  his  Redeemer  Je- 
hovah of  hosts ;  I  am  the  First  and  the  Last."  xliv.  6. 
xlviii.  12. 


61 


THAT    THE   LORD    IS  GOD   HIMSELF,  FROM    WHOM,  AND  CONCERN- 
L\G  WHOM,  THE  WORD  IS. 

37.  In  the  first  article  we  began  to  demonstrate,  that  the 
whole  Sacred  Scripture  is  concerning  the  Lord,  and  that 
the  Lord  is  the  Word  ;  here  it  will  be  further  demonstrated, 
from  the  passages  of  the  Word,  where  the  Lord  is  called 
Jehovah,  the  God  of  Israel  and  of  Jacob,  the  Holy  One  of 
Israel,  Lord  and  God ;  as  also  King,  the  Anointed  of 
Jehovah,  and  David.  It  is  proper  to  state  beforehand,  that 
it  has  been  given  me  to  read  over  all  the  Prophets,  and  the 
Psalms  of  David,  and  to  examine  each  verse,  and  see  what 
was  treated  of  there  ;  and  it  was  seen,  that  no  other  sub- 
jects were  treated  of,  but  the  church  established  and  to  be 
established  by  the  Lord,  the  coming  of  the  Lord,  his  com- 
bats, glorification,  redemption,  and  salvation,  and  heaven, 
from  Him  ;  and  at  the  same  time  their  opposites.  Because 
all  those  are  the  works  of  the  Lord,  it  was  manifest,  that 
the  whole  Sacred  Scripture  is  concerning  the  Lord,  and 
thence  that  the  Lord  is  the  Word.  But  this  cannot  be  seen, 
except  by  those  who  are  in  illustration  from  the  Lord,  and 
who  also  know  the  spiritual  sense  of  the  Word.  All  the 
angels  of  heaven  are  in  this  sense  ;  v.'herefore,  when  the 
Word  is  read  by  man,  they  do  not  comprehend  any  other: 
for  spirits  and  angels  are  with  nian  continually;  and  be- 
cause they  are  spiritual,  they  understand  all  things  spiri- 
tually, which  man  understands  naturally.  That  the  whole 
Sacred  Scripture  is  concerning  the  Lord,  can  be  seen  but 
obscurely  from  those  passages  that  are  cited  from  the  Word 
above,  in  the  first  article,  n.  1 — 6  ;  and  now  from  these, 
which  will  be  adduced  concerning  the  Lord,  that  He  is  so 
often  called  Lord  and  God  ;  from  which,  however,  it  may 
evidently  appear,  that  it  was  He  who  spoke  by  the  prophets, 
by  whom  it  is  every  where  said,  Jehovah  spoke,  Jehovah  saidj 
and  the  saying  of  Jehovah. 

That  the  Lord  existed  before  his  Coming  into  the 
World,  is  manifest  from  these  passages.  John  the  Baptist 
said,  "  That  is  He  who  is  to  come  after  me,  who  ivas  before 
me,  the  latchet  of  whose  shoes  I  am  not  worthy  to  loose. 
This  is  He  of  whom  I  said.  He  who  cometh  after  me,  is  pre- 
ferred before  me,  for  He  ivas  before  me."  John  i.  27.  30. 
In  the  Revelation ;    "  They  fell  before  the  throne,  on  which 


62  DOCTRINE    OF    THE    NEW    JERUSALEM 

was  the  Lord,  saying,  We  give  Thee  thanks,  0  Lord  God 
Almighty,  who  art,  loho  laast,  and  who  art  to  come,"  xi.  16, 
17.  Also  in  Micah  ;  "  Thou  Bethlehem  Ephratah,  it  is  but 
little  that  thou  art  among  the  thousands  of  Judah ;  out  of 
thee  shall  come  forth  one,  who  is  to  be  Ruler  in  Israel, 
whose  goings  forth  have  been  from  old^  from  the  days  of 
eternity."  v.  2.  Also  from  the  words  of  the  Lord  in  the 
Evangelists ;  that  He  Avas  before  Abraham  ;  that  He  had 
glory  with  the  Father  before  the  foundation  of  the  world ; 
that  He  came  forth  from  the  Father ;  and  that  the  Word 
was  from  the  beginning  with  God,  and  that  God  was  the 
Word,  and  that  this  became  flesh.  That  the  Lord  is  called 
Jehovah,  the  God  of  Israel  and  of  Jacob,  the  Holy  One  of 
Israel,  God,  and  Lord;  also  King,  the  Anointed  of  Jeho- 
vah, and  David,  may  be  evident  from  what  follows. 

38.  I.  That  the  Lord  is  called  Jehovah,  is  manifest 
from  these  passages ;  "  Thus  saith  Jehovah  thy  Creator,  0 
Jacob,  and  thy  Former,  O  Israel ;  fear  not,  for  I  have  re- 
deemed thee.  I  am  Jehovah,  thy  God,  the  Holy  One  of 
Israel,  thy  Savior."  Isaiah  xliii.  1.  3.  "  I  am  Jehovah 
your  Holy  One,  the  Creator  of  Israel,  your  King."  15. 
"That  all  flesh  may  know  that  I  Jehovah  am  thy  Savior, 
and  thy  Redeemer,  the  Mighty  One  of  Jacob."  xlix.  26. 
"  That  thou  mayst  know  that  I  Jehovah  am  thy  Savior  and 

my   JEtEUEKlYiiiitj    iiic    iTxigiiiy    one   Ul    jucou.        ja.   j.u.  uii- 

HOVAH  thy  Former  from  the  womb."  xlix.  5.  "Jeho- 
vah my  Rock  and  my  Redeemer."  Psalm  xix.  14.  "  Thus 
saith  Jehovah  thy  Maker  and  Former  from  the  womb. 
Thus  said  Jehovah  the  King  of  Israel,  and  his  Redeemer 
Jehovah  of  hosts."  Isaiah  xliv.  2.  6.  "  As  for  our  Re- 
deemer, Jehovah  of  hosts  is  his  name,  the  Holy  One  of 
Israel."  xlvii.  4.  "With  everlasting  kindness  will  I  have 
mercy  on  thee,  saith  Jehovah  thy  Redeemer."  Isaiah  liv. 
8.  "  Their  Redeemer  is  strong,  Jehovah  of  hosts  is 
HIS  name."  Jeremiah  1.  34.  "Jehovah  is  my  rock,  m^' 
fortress,  the  horn  of  my  salvation,  my  Savior."  2  Samuel 
xxii.  3.  "  Thus  saith  Jehovah  your  Redeemer,  the  Holy 
One  of  Israel."  Isaiah  xliii.  14.  xlviii.  17.  "Thus 
saith  Jehovah  the  Redeemer  of  Israel,  his  Holy  One,  kings 
shall  see."  xlix.  7.  "  I  am  Jehovah,  and  besides  Me  there 
is  no  Savior."  xliii.  11.  "  Am  not  I  Jehovah,  and  there  is 
none  else  beside  Me,  and  there  is  no  Savior  beside  Me  ; 
look  unto  Me,  that  ye  may  be  saved,  all  ye  ends  of  the 
earth."  xlv.  21,  22.     "  I  am  Jehovah  thy  God,  and  there  is 


CONCERNING    THE    LORD.  63 

no  Savior  beside  Me."  Hosea  xiii.  4.  "  Thou  hast  re- 
DEEBiED  me,  O  Jehovah,  God  of  truth,"  Psahn  xxxi.  5, 
"  Let  Israel  hope  in  Jehovah,  for  with  Jehovah  there  is 
mercy,  and  with  Him  is  plenteous  redemption;  He  shall 
REDEEM  Israel  from  all  his  iniquities."  cxxx.  7,  8*  "Je- 
hovah OF  HOSTS  is  his  name,  and  thy  Redeemer,  the  Holy 
One  of  Israel,  the  God  of  the  whole  earth  shall  He  be 
called."  Isaiah  liv.  5.  In  these  passages,  Jehovah  is 
called  Redeemer  and  Savior  ;  and  because  the  Lord  alone 
is  the  Redeemer  and  Savior,  it  is  He  that  is  meant  by  Je- 
hovah. That  the  Lord  is  Jehovah,  that  is,  that  Jehovah  is 
the  Lord,  is  manifest  also  from  the  following  passages; 
"  There  shall  come  forth  a  Rod  out  of  the  stem  of  Jesse, 
and  a  Branch  shall  grow  out  of  his  roots,  and  the  Spirit 
OF  Jehovah  shall  rest  upon  Him."  Isaiah  xi.  1,  2,  "And 
it  shall  be  said  in  that  day,  Lo,  this  is  our  God,  we 
have  waited  for  Him,  that  He  may  save  us  ;  this  is  Jehovah, 
we  have  waited  for  Him,  let  us  be  glad  and  rejoice  in  his 
salvation."  xxv.  9.  "  The  voice  of  one  crying  in  the  wil- 
derness, Prepare  ye  a  way  for  Jehovah,  make  straight  in. 
the  desert  a  highway  for  our  God. — For  the  glory  of  Jeho- 
vah shall  be  revealed,  and  all  flesh  shall  see  it  together. 
Behold,  the  Lord  Jehovih  cometh  with  a  strong  hand, 
and  his  arm  shall  rule  for  Him."  Isaiah  xl.  3.  5.  10.  "I 
Jehovah  will  give  Thee  for  a  covenant  to  the  people,  for  a 
light  of  the  Gentiles.  I  am  Jehovah,  this  is  my  name,  and 
my  glorij  imll  I  not  give  to  another.''''  xlii.  6.  8.  "  Behold 
the  days,  when  I  sliall  raise  up  to  David  a  righteous  Branch, 
who  shall  reign  as  King  and  prosper,  and  shall  do  judg- 
ment and  justice  in  the  earth ;  and  this  is  his  name,  which 
they  shall  call  Him,  Jehovah  our  Righteousness."  Jere- 
miah xxiii.  5,  6.  xxxiii.  15,  16.  "  Thou  Bethlehem  Ephra- 
tah,  out  of  thee  shall  come  forth  to  Me  one,  who  is  to  be 
Ruler  in  Israel ;  He  shall  stand  and  feed  in  the  strength 
OF  Jehovah."  Micah  v.  1.  3.  "  Unto  us  a  Child  is  born, 
unto  us  a  Son  is  given,  on  whose  shoulder  shall  be  the 
government ;  and  his  name  shall  be  called  God,  Hero,  the 
Father  of  eternity  ;  of  the  increase  of  his  government 
there  shall  be  no  end,  upon  the  throne  of  David,  to  order 
and  to  establish  it  in  judgment  and  justice,  from  henceforth 
even  for  ever."  Isaiah  ix.  6,  7.  "  Jehovah  shall  go  forth 
and  fight  against  the  nations  ;  and  his  feet  shall  stand  upon 
the  mount  of  Olives  which  is  before  the  face  of  Jerusalem." 
Zech.  xiii.  3,  4.  "  Lift  up  your  heads,  ye  gates,  and  be  ye 
6# 


64  DOCTRINE    OF    THE    NEW   JERUSALEM 

lifted  up,  ye  everlasting  doors,  that  the  King  of  glory  may 
come  in.  Who  is  this  King  of  glory  ?  Jehovah  strong 
and  mighty,  Jehovah  mighty  in  battle."  Psalm  xxiv.  7 — 10. 
*' In  that  day  Jehovah  of  hosts  shall  be  for  a  crown  of 
glory  and  for  a  diadem  of  beauty  to  the  residue  of  his 
people."  Isaiah  xxviii.  5.  "  I  will  send  you  Elijah  the 
prophet,  before  the  great  day  of  Jehovah."  Malachi  iv.  5; 
besides  other  passages,  where  it  is  said,  the  day  of  Jeho- 
vah is  great  and  near,  as  Ezekiel  xxx.  3.  Joel  ii.  11. 
Amos  v.  18.  20.     Zeph.  i.  14,  15.  18. 

39.  II.  That  the  Lord  is  called  the  God  of  Israel, 
AND  THE  God  of  Jacob,  is  manifest  from  these  passages. 
"Moses  took  the  blood,  and  sprinkled  it  on  the  people,  and 
said.  Behold  the  blood  of  the  covenant  which  Jehovah  hath 
made  with  you.  And  they  saw  the  God  of  Israel,  and 
there  was  under  his  feet,  as  it  were,  a  paved  work  of  sap- 
phire stone,  and  as  it  were  the  substance  of  heaven."  Exo- 
dus xxiv.  8 — 10.  "  The  multitudes  wondered  when  they 
saw  the  dumb  speaking,  the  lame  v/alking,  and  the  blind 
seeing ;  and  they  glorified  the  God  gf  Israel."  Matthew 
XV.  8.  "  Blessed  be  the  Lord  God  of  Israel,  for  He  hath 
visited  and  redeemed  his  people,  and  hath  raised  up  a  horn 
of  salvation  for  us,  in  the  house  of  David."  Luke  i.  68, 
69.  "  I  will  give  Thee  the  treasures  of  darkness,  and 
hidden  riches  of  secret  places,  that  Thou  mayst  know,  that 
I  Jehovah,  who  call  Thee  by  name,  am  the  God  of  Israel." 
Isaiah  xlv.  3,  "  The  house  of  Jacob,  who  sv/ear  by  the 
name  of  Jehovah,  and  of  the  God  of  Israel  :  for  they  call 
themselves  of  the  holy  city,  and  stay  themselves  upon  the 
God  of  Israel,  Jehovah  of  hosts  is  his  name."  xlviii.  1,  2. 
"Jacob  shall  see  his  children,  in  the  midst  of  him  they  shall 
sanctify  my  name,  and  they  shall  sanctify  the  Holy  One  of 
Jacob,  and  fear  the  God  of  Israel."  xxix.  23.  "In  the 
last  days— many  people  shall  go  and  say.  Come  ye,  and  let 
us  go  up  to  the  mountain  of  Jehovah,  to  the  house  of  the 
God  of  Jaggs,  who  will  teach  us  cGncerning  his  ways,  that 
Vv^e  may  walk  in  his  paths."  ii.  3.  Micah  iv.  2.  "  That 
&11  flesh  may  know,  that  I  Jehovah  am  thy  Savior,  and  thy 
Redeemer  the  Mighty  One  of  Jacob."  Isaiah  xlix.  26. 
^'  I  Jehovah  am  thy  Savior,  and  thy  Redeemer  the  Mighty 
One  of  Jacob."  Ix.  16.  "  Tremble  thou  earth,  at  the 
presence  of  Jehovah,  at  the  presence  of  the  God  of  Jacob." 
Psalm  cxiv.  7.  "  David  swore  to  Jehovah,  and  vowed  to 
THE  Mighty  God  of  Jacob  ;  surely  I  will  not  enter  into  the 


CONCERNING    THE     LORD.  65 

tabernacle  of  my  house,  until  I  find  out  a  place  for  Jehovah, 
a  habitation  for  the  Mighty  God  of  Jacob.  We  heard  of 
Him  in  Ephratah  (Bethlehem.)"  cxxxii.  2,  3.  5,  6.  "  Bles- 
sed be  THE  God  of  Israel,  the  whole  earth  shall  be  filled 
with  his  glory."  Ixxii.  18,  19.  Besides  other  passages, 
where  the  Lord  is  called  the  God  of  Israel,  Redeemer 
and  Savior,  as  Luke  i.  47.  Isaiah  xlv.  15.  liv.  5.  Psalm 
Ixxviii.  35.  And  in  many  other  places,  where  He  is  only 
called  the  God  of  Israel,  as  Isaiah  xvii.  6.  xxi.  10.  17. 
xxiv.  15.  xxix.  23.  Jer.  vii.  3.  ix.  15.  xi.  3.  xiii.  12. 
xvi.  9.  xix.  3.  15.  xxiii.  2.  xxiv.  5.  xxv.  15.  27.  xxix. 
4.  8.  21.  25.  xxx.  2.  xxxi.  23.  xxxii.  14,  15.  36.  xxxiii. 
4.  xxxiv.  2.  13.  XXXV.  13.  17 — 19.  xxxvii.  7.  xxxviii. 
17.  xxxix.  16.  xlii.  9.  15.  18.  xliii.  10.  xliv.  2.  7.  11. 
25.  xlviii.  1.  1.  18.  li.  33.  Ezek.  viii.  4.  ix.  3.  x. 
19,  20.  xliii.  2.  xliv.  2.  Zeph.  ii.  9.  Psalm  xli.  13. 
lix.  5.     Ixiii.  8. 

40.  III.  That  the  Lord  is  called  the  Holy  One  of 
Israel,  is  m.anifest  from  these.  "  The  angel  said  to  Mary, 
The  Holy  Thing  that  shall  be  bom  of  thee,  shall  be  called 
the  Son  of  God."  Luke  i.  45.  "  I  was  seeing  in  visions, 
and  lo,  a  watcher,  and  a  Holy  One  came  down  from  hea- 
ven." Daniel  iv.  13.  "  God  came  from  Teman,  and  the 
Holy  One  from  mount  Paran."  Hab.  iii.  3.  "  I  am  Jeho- 
vah your  Holy  One,  the  Creator  af  Israel,  your  King." 
Isaiah  xliii.  15.  "  Thus  saith  Jehovah,  the  Redeemer  of 
Israel,  his  Holy  One."  xlix.  7.  "  I  am  Jehovah  thy  God, 
the  Holy  One  of  Israel,  thy  Savior."  xliii.  3.  "  As  for 
our  Redeemer,  Jehovah  of  hosts  is  his  name,  the  Holy  One 
OF  Israel."  xlvii.  4.  "  Thus  saith  Jehovah  your  Redeem- 
er, THE  Holy  One  of  Israel."  xliii.  14.  xlviii.  17.  "  Je- 
hovah of  hosts  is  his  name,  and  thy  Redeemer  the  Holy 
One  of  Israel."  liv.  5.  "They  tempted  God,  and  Kmited 
THE  Holy  One  of  Israel."  Psalin  Ixxviii.  41.  "  They  have 
forsaken  Jehovah,  and  provoked  the  Holy  One  of  Israel." 
Isaiah  i.  4.  "  They  say,  Cause  the  Holy  One  of  Israel 
to  cease  from  before  us;  therefore  thus  saith  the  Holy  One 
OF  Israel."  xxx.  11,  12.  "They  say.  Let  Him  hasten  his 
work,  that  we  may  see  it,  and  let  the  counsel  of  the  Holy 
One  of  Israel  draw  nigh  and  come."  v.  19.  "  In  that  day 
they  shall  stay  upon  Jehovah,  the  Holy  One  of  Israel,  in 
truth."  x.  20.  "  Cry  out,  and  shout,  thou  inhabitant  of 
Zion,  for  great  is  the  Holy  One  of  Israel  in  the  midst  of 
thee."  xii.  6.     "Thus  saith  Jehovah,  the  God  of  Israel  In 


66  DOCTRINE    OF    THE    NEW    JERUSALEM 

that  day  shall  a  man  look  to  his  Maker,  and  his  eyes  shall 
have  respect  to  the  Holy  One  of  Israel."  xvii.  6,  7. 
"  The  meek  also  shall  increase  their  joy  in  Jehovah,  and 
the  poor  amon^  men  shall  rejoice  in  the  Holy  One  of 
Israel."  xxix.  9.  xli.  26.  "  Nations  shall  run  unto  thee, 
on  account  of  Jehovah  thy  God,  and  on  account  of  the 
Holy  One  of  Israel."  Iv.  5.  "  The  isles  shall  wait  for 
Me,  to  bring  thy  sons  from  far,  to  the  name  of  Jehovah  thy 
God,  and  to  the  Holy  One  of  Israel."  Ix.  9.  "  Babylon 
hath  been  proud  against  Jehovah,  against  the  Holy  One 
OF  Israel."  Jer.  1.  29;  besides  many  other  passages.  By 
th:  Holy  one  of  Israel  is  meant  the  Lord  as  to  the  Divine 
Human;  for  the  angel  Gabriel  said  to  Mary,  "The  Holy 
TiiiNG  that  shall  be  born  of  thee,  shall  be  called  the  Son  of 
God."  Luke  i.  35.  That  Jehovah,  and  the  Holy  One  of 
Israel  are  one,  although  they  are  distinctly  named,  is  also 
evident  from  the  places  here  cited,  in  which  it  is  said,  that 
Jehovah  is  the  Holy  One  of  Israel. 

41.  IV.  That  the  Lord  is  called  Lord  and  God,  is 
manifest  from  so  many  passages,  that  if  quoted,  they  would 
fill  pages;  these  few  may  suffice.  In  John;  "When 
Thomas,  by  the  command  of  the  Lord,  had  seen  his  hands 
and  touched  his  side,  he  said,  My  Lord  and  my  God."  xx. 
27,  28.  In  David  ;  "  They  remembered  that  God  was  their 
Rock,  and  the  high  God  their  Redeemer."  Psalm  Ixxviii. 
35.  In  Isaiah;  "Jehovah  of  hosts  is  his  name,  and  thy 
Redeemer,  the  Holy  One  of  Israel,  the  God  of  the  whole 
earth  shall  He  be  called."  liv.  5.  This  also  is  manifest 
from  the  fact,  that  they  worshipped  Him,  and  fell  down  on 
their  faces  before  Him.  Matthew  ix.  IS.  xiv.  33.  xv.  25 
xxviii.  9.  Mark  i.  40.  v.  22.  vii.  25.  x.  17.  Luke  xvii. 
15,  16.  And  in  David;  "We  heard  of  Him  at  Ephratah — 
let  us  go  into  his  tabernacles,  let  us  bow  down  at  his  fool- 
Stool.^^  Psalm  cxxxii,  15,  16.  Also  the  Lord  is  worshipped 
in  heaven,  as  it  is  said  in  Revelation ;  "  I  Avas  in  the  spirit, 
and  lo,  a  throne  was  set  in  heaven,  and  on  the  throne  one 
sat  that  was  like  a  jasper  and  a  sardine  stone  ;  and  a  rain- 
bow around  the  throne  in  sight  like  to  an  emerald.  And 
the  four  and  twenty  elders  fell  down  before  Him  who  sat 
on  the  throne,  and  ivorshipped  Him  that  liveth  for  ever  and 
ever,  and  cast  their  crowns  before  the  throne.''''  iv.  2,  3.  10, 
And  in  another  place  ;  "I  saw  in  the  right  hand  of  Him  that 
sat  on  the  throne,  a  book  written  within,  and  on  the  back  side, 
sealed  with  seven  seals,  and  no  one  could  open  it.     Then 


CONCERNING   THE    LORD.  67 

one  of  the  elders  said,  Behold,  the  Lion  of  the  tribe  of 
Judah,  the  Root  of  David,  hath  prevailed  to  open  the  book, 
and  to  loose  its  seven  seals.  And  I  saw  in  the  midst  of 
the  throne,  a  Lamb  standing  ;  He  came  and  took  the  book  ; 
a7id  they  fell  doivn  before  the  Lamb,  and  ivor shipped  Him 
that  liveth  for  ever  and  ever.''"'  v.  1.  5 — 8.  14. 

42.  V.  That  the  Lord  is  called  King  and  the  Anointed, 
is  because  He  was  the  Messiah  or  Christ,  and  Messiah  or 
Christ  signifies  King  and  Anointed.  Thence  it  is,  that  the 
Lord  is  also  meant  in  the  Word  by  king,  and  also  by  David, 
who  was  king  over  Judah  and  over  Israel.  That  the  Lord 
is  called  King,  and  the  Anointed  of  Jehovah,  is  evident  from 
many  passages  of  the  Word  ;  therefore  it  is  said  in  the 
Revelation,  "The  Lamb  shall  overcome  them,  for  he  is 
Lord  of  lords,  and  King  of  kings."  xvii.  14.  And  in 
another  place ;  "  And  He  that  sat  on  the  white  horse  had 
on  his  vesture  a  name  written.  King  of  kings,  and  Lord 
OF  lords."  xix.  16.  It  is  from  the  Lord's  being  called  a 
King,  that  heaven  and  the  church  are  called  his  kingdom, 
and  that  his  coming  into  the  world  is  called  the  gospel  of 
the  kingdom.  That  heaven  and  the  church  are  called  his 
kingdom,  may  be  seen  in  Matthew  xii.  28.  xvi.  28.  Mark 
i.  14,  15.  ix.  1.  XV.  43.  Luke  i.  33.  iv.  43.  viii.  1.  10. 
ix.  2.  11.  60.  X.  11.  xix.  11.  xxi.  31.  xxii.  18.  xxiii.  51. 
And  in  Daniel;  "God  will  set  up  a  ^m^c/om,  which  will 
not  perish  for  ages ;  it  will  break  up  and  consume  all  other 
kingdoms,  but  it  will  stand  for  ages."  ii.  44.  In  the  same ; 
"  I  was  seeing  in  the  visions  of  the  night,  and  lo,  with  the 
clouds  of  the  heavens,  as  it  were,  the  Son  of  Man  was 
coming.  And  to  Him  was  given  dominion  and  glory  and 
a  kingdom,  and  all  people,  nations  and  tongues,  shall  wor- 
ship Him.  His  dominion  is  the  dominion  of  an  age,  and 
his  kingdom  one  which  will  not  perish."  vii.  13,  14.  27. 
That  his  coming  is  colled  the  gospel  of  the  kingdom,  may 
be  seen  in  Matthew  iv.  23.     ix.  35.     xxiv.  14. 

43.  VI.  That  the  Lord  is  called  David,  is  manifest 
from  these  passages.  "  In  that  day  they  shall  serve  Je- 
hovah their  God,  and  David  their  King,  whom  I  will  raise 
up  to  them."  Jer.  xxx.  9.  "  Then  the  children  of  Israel 
shall  return  and  seek  Jehovah  their  God,  and  David  their 
King,  and  shall  come  with  fear  to  Jehovah,  and  to  his 
goodness  in  the  latter  days."  Hosea  iii.  5.  "And  I  will 
set  up  one  Shepherd  over  them,  and  He  shall  feed  them, 
even  my  serA-ant  David ;  He  shall  feed  them,  and  He  shall 


68  DOCTRINE    OF    THE    NEW    JERUSALEM,  &C. 

be  their  Shepherd  :  and  I  Jehovah  will  be  their  God,  and 
David  a  Prince  in  the  midst  of  them."  Ezek.  xxiv.  23,24. 
"  That  they  may  be  my  people,  and  I  may  be  their  God  ; 
David  my  servant  shall  be  King  over  them;  that  they  all 
may  have  one  Shepherd  ;  then  they  shall  dwell  in  the  land, 
they  and  their  children  and  their  children's  children  far  ever; 
and  David  shall  be  their  Prince  for  ever  ;  and  I  will  make 
a  covenant  of  peace  with  them,  it  shall  be  an  everlasting 
covenant  with  them."  xxvii.  23 — 26.  "  I  will  make  an 
everlasting  covenant  with  you,  even  the  sure  mercies  of  Da- 
vid. Behold  I  have  given  Him  for  a  witness  to  the  people, 
a  Prince  and  Lawgiver  to  the  nations."  Isaiah  Iv.  3,  4. 
"  In  that  day  I  will  raise  up  the  tabernacle  of  David  that  is 
fallen,  and  close  up  its  breaches,  and  I  will  repair  its  ruins, 
and  build  it  as  in  the  days  of  old."  Amos  ix.  11.  "The 
house  of  David  shall  be  as  God,  as  the  angel  of  Jehovah 
before  them."  Zech.  xii.  8.  "  In  that  day  there  shall  be  a 
fountain  open  to  the  house  of  David.'''  iii.  1. 

44.  He  who  knows  that  the  Lord  is  meant  by  David,  may 
know  why  David,  in  his  Psalms,  wrote  so  often  concerning 
the  Lord,  when  concerning  himself,  as  in  Psalm  Ixxxix. 
where  are  these  words  ;  "  I  have  made  a  covenant  with  my 
Chosen,  I  have  sworn  to  David  my  Servant ;  thy  seed  will 
I  establish  for  eter,  and  build  up  thy  thrane  to  generation 
and  generation  ;  and  the  heavens  shall  praise  thy  wonders, 
also  thy  truth  in  the  congregation  of  the  saints.  Thou 
didst  speak  in  vision  to  thy  Holy  One,  and  saidst,  I  have 
laid  help  upon  one  that  is  mighty,  I  have  exalted  one  cho- 
sen out  of  the  people  :  I  have  found  David  my  Servant, 
with  my  holy  oil  have  I  anointed  Him  ;  with  Him  my  hand 
shall  be  established  :  mine  arm  also  shall  strengthen  Him  : 
My  truth  and  my  mercy  shall  be  with  Him,  and  in  my  name 
shall  his  horn  be  exalted.  I  will  set  his  hand  in  the  sea, 
and  his  right  hand  in  the  rivers.  He  shall  cry  unto  Me, 
Thou  art  m}'-  Father,  my  God,  and  the  Rock  of  my  salvation: 
also  I  will  make  Him  my  first-born,  higher  than  the  kings 
of  the  earth.  My  covenant  shall  stand  fast  with  Him. 
His  seed  also  I  will  make  to  endure  for  ever;  and  his  throne 
as  the  days  of  heaven.  Once  have  I  sworn  by  my  holiness, 
that  I  will  not  lie  unto  David.  His  seed  shall  be  for  ever, 
and  his  throne  as  the  sun  before  Me  :  it  shall  be  established 
for  ever  as  the  moon,  and  as  a  faithful  witness  in  heaven." 
3—5.  19—21.  24—29.  35—37  ;  so  also  in  other  Psalms» 
as  xlv.  2 — 17.     cxxii.  4,  5.     cxxxii.  8 — 18. 


69 


THAT  GOD  IS  ONE,  AND  THAT  THE  LORD  IS  THAT  GOD. 

45.  From  the  numerous  passages  adduced  from  the 
Word,  in  the  preceding  article,  it  may  be  evident,  that  the 
Lord  is  called  Jehovah,  the  God  of  Israel  and  of  Jacob,  the 
Holy  One  of  Israel,  the  Lord  and  God,  as  also  King,  the 
Anointed,  and  David ;  from  which  it  may  be  seen,  but  as 
yet  as  through  a  glass,  that  the  Lord  is  God  himself,  from 
whom  and  concerning  whom  the  Word  is.  It  is,  however, 
known  in  all  the  world,  that  God  is  one  ;  nor  does  any  man, 
who  has  sound  reason,  deny  it :  it  remains,  therefore,  now  to 
confirm  it  from  the  Word,  and  moreover,  that  the  Lord  is 
that  God. 

I.  That  God  is  one,  is  confirmed  by  these  passages  of 
the  Word  ;  "Jesus  said.  The  first  of  all  the  commandments 
is,  Hear,  O  Israel,  the  Lord  our  God  is  one  Lord;  and 
thou  shalt  love  the  Lord  thy  God,  with  all  thy  heart,  and 
with  all  thy  soul."  Mark  xii.  29,  30.  "  Hear,  O  Israel, 
Jehovah  our  God  is  one  Jehovah  ;  and  thou  shalt  love 
Jehovah  thy  God  with  all  thy  heart,  and  with  all  thy  soul." 
Deut.  vi.  4,  5.  "  One  came  to  Jesus  and  said.  Good  master, . 
what  good  shall  I  do,  that  I  may  have  eternal  life  ?  Jesus 
said  to  him.  Why  callest  thou  Me  good ;  7io  one  is  good  but 
THE  ONE  God."  Matthew  xix.  16,  17.  "  That  all  the  king- 
doms of  the  earth  may  know,  that  Thou  art  Jehovah, 
Thou   alone."     Isaiah  xxxvii.   20.     "  I  am  Jehovah,  and 

THERE      IS      none     ELSE  ;      THERE     IS     NO     GoD     BESIDE     Me. 

That  they  may  know  from  the  rising  of  the  sun,  and 
from  its  setting,  that  there  is  no  God  beside  Me  ;  I  am 
Jehovah,  and  there  is  none  else."  xlv.  5,  6.  "  O  Je- 
hovah of  hosts,  God  of  Israel,  who  dwellest  between  the 
cherubim,  Thou  art  God,  Thou  alone,  over  all  the  king- 
doms of  the  earth."  xxxvii.  16.  "  Is  there  a  God  beside 
Me,  and  a  Rock?  I  know  not  any."  xliv.  8.  "  Who  is 
God  except  Jehovah,  and  who  is  a  Rock  but  our  God." 
Psalm  xviii.  31. 

II.  That  the  Lord  is  that  God,  is  confirmed  by  these 
passages  of  the  Word.  "  Surely  God  is  in  thee,  and 
there  is  none  besides,  no  God.  Verily  Thou  art  a  God 
that  hidest  Thyself,  O  God  of  Israel,  the  Savior." 
Isaiah  xlv.  14,  15.  "  Am  not  I  Jehovah,  and  there  is  no 
God  else  beside  Me,  a  just  God  and  a  Savior,  there  is 


70  DOCTRINE    OF    THE    NEW    JERUSALEM,   &C. 

NONE    BESIDE    Me.       Look  untO  Me,  THAT  YE  MAY  BE  SAVED, 

all  the  ends  of  the  earth ;  because  I  am  God,  and  there  is 
NONE  ELSE."  xlv.  21,  22.  "  I  am  Jehovah,  and  beside 
Me  there  is  no  Savior."  xliii.  11.  "I  am  Jehovah  thy 
God,  and  thou  shalt  acknowledge  no  God  but  Me ;  and 
THERE  IS  NO  Savior  BESIDE  Me."  Hosea  xiii.  4.  "  Thus 
saith  Jehovah,  the  King  of  Israel,  and  his  Redeemer,  Jeho- 
vah of  hosts;  I  am  the  First  and  I  am  the  Last,  and  beside 
Me  THERE  IS  NO  GoD."  Isaiah  xliv.  6.  "  Jehovah  of  hosts 
is  his  name,  and  thy  Redeemer  the  Holy  one  of  Israel,  the 
God  of  the  whole  earth  shall  He  be  called."  liv.  5.  "In 
that  day,  Jehovah  shall  be  King  over  all  the  earth ;  and  in 
that  day  Jehovah  shall  be  one  and  his  name  one." 
Zech.  xiv.  9.  Because  the  Lord  alone  is  the  Savior  and 
Redeemer,  and  because  it  is  said,  that  Jehovah  is  the  Savior 
and  Redeemer,  and  that  there  is  none  beside  Him,  it  fol- 
lows that  the  One  God  is  no  other  than  the  Lord. 


71 


THAT    THE  HOLY    SPHIIT   IS  THE    DIVINE    PROCEEDING    FROM    THE 
LORD,  AND  THAT  IT  IS  THE  LORD  HllMSELF. 

46.  Jesus  says  in  Matthew;  "All  power  is  given  to  Me 
in  heaven  and  in  earth;  go  ye,  therefore,  and  make  disci- 
ples of  all  nations,  baptizing  them  into  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Spirit ;  teaching 
them  to  observe  all  things  whatsoever  I  have  commanded 
you;  and  lo,  I  am  with  you  all  the  days,  even  to  the  consum- 
mation of  the  age."  xxviii.  18 — 20.  It  has  already  been 
shown,  that  the  Divine  which  is  called  the  Father,  and  the 
Divine  which  is  called  the  Son,  in  the  Lord  are  one  ;  it 
shall,  therefore,  now  be  shown,  that  the  Holy  Spirit  is  the 
same  with  the  Lord.  That  the  Lord  said  that  they  should 
baptize  into  the  name  of  the  Father,  of  the  Son,  and  of  the 
Holy  Spirit,  is,  because  there  is  a  trine  or  trinity  in  the 
Lord  ;  for  there  is  the  Divine  which  is  called  the  Father, 
there  is  the  Divine  Human  which  is  called  the  Son,  and 
the  Divine  Proceeding,  which  is  called  the  Holy  Spirit. 
The  Divine  called  the  Father,  and  the  Divine  called  the 
Son,  is  the  Divine  from  which  [all  things  are;]  and  th6 
Divine  Proceeding  called  the  Holy  Spirit,  is  the  Divine  by 
which  [all  things  are.]  That  there  is  no  other  Divine  that 
proceeds  from  the  Lord,  than  the  Divine  which  is  Himself, 
may  be  seen  in  the  works  concerning  Divine  Love  and 
Wisdom,  and  Divine  Providence  ;  for  it  is  a  subject  of 
deeper  investigation.  That  there  is  a  trine  in  the  Lord, 
may  be  illustrated  by  comparison  with  an  angel ;  he  has 
a  soul  and  a  body,  and  also  a  proceeding  sphere  ;  what 
proceeds  from  him,  is  himself  out  of  him.  Concerning 
this  proceeding  rphere  it  has  been  given  me  to  know  many 
things;  but  this  is  not  the  place  to  relate  them.  Every 
man  who  looks  to  God,  is  first  instructed  by  angels  after 
death,  that  the  Holy  Spirit  is  not  a  person  separate  from  the 
Lord ;  and  that  to  go  forth,  and  to  proceed,  are  nothing 
else,  than  to  enlighten  and  to  teach  by  the  presence,  which 
is  according  to  the  reception  of  the  Lord  ;  whence  most  of 
them  after  death  divest  themselves  of  the  idea  conceived  in 
the  world  concerning  the  Holy  Spirit,  and  receive  the  idea, 
that  it  is  the  presence  of  the  Lord  with  man  by  angels  and 
spirits,  from  which  and  according  to  which  man  is  enlight- 
ened and  taught.  Besides,  it  is  customary  in  the  Word  to 
7 


72  DOCTRINE    OF    THE    NEW    JERUSALEM 

name  two  Divines  [persons,  as  it  were,]  and  sometnnes  three, 
which  yet  are  one,  as  Jehovah  and  God,  Jehovah  and  the 
Holy  One  of  Israel,  Jehovah  and  the  Mighty  One  of  Jacob, 
also  God  and  the  Lamb ;  but  because  these  are  one,  it  is 
also  said  in  other  places,  Jehovah  alone  is  God,  Jehovah 
only  is  holy,  and  He  is  the  Holy  One  of  Israel,  and  there  is 
none  besides  Him.  Also  the  word  Lamb  is  sometimes  used 
for  God,  and  the  word  God  for  Lamb ;  the  latter  in  the 
Revelation,  the  former  in  the  Prophets.  That  it  is  the  Lord 
alone,  who  is  meant  by  the  Father,  Son,  and  Holy  Spirit, 
Matthew  xxviii.  19,  is  manifest  from  what  precedes  and  fol- 
lows there.  In  the  preceding  verse  the  Lord  says,  "  All 
power  is  given  to  Me  in  heaven  and  in  earth ;"  and  in  the 
following  verse,  "  Lo,  I  am  with  you  all  the  days,  even  to 
the  consummation  of  the  age."  Thus  concerning  Himself 
alone.  Wherefore  He  said  that,  in  order  that  they  might 
know  that  there  is  a  trinity  in  Him. 

That  it  may  be  known,  that  the  Holy  Spirit  is  not  ano- 
ther Divine  [person]  than  the  Lord  himself,  it  shall  be 
shown  what  is  meant  in  the  Word  by  spirit.  By  spirit  is 
meant,  I.  The  life  of  man  in  general.  11.  Because  the 
life  of  man  is  various,  according  to  his  state,  therefore  by 
spirit  is  meant  the  various  affections  of  life  with  man. 
III.  Also  the  life  of  the  regenerate,  which  is  called  spiritual 
life.  IV.  But  where  the  word  spirit  is  used  concerning 
the  Lord,  his  divine  life  is  meant,  thus  the  Lord  himself. 
V.  Specifically  the  life  of  his  vvisdom,  which  is  called 
divine  truth.  VI.  That  Jehovah  himself,  that  is,  the  Lord, 
spoke  the  Word  by  the  prophets. 

47.  I.  That  by  the  Spirit  is  meant  the  Life  of  Man, 
is  evident  from  common  discourse,  as  that  a  man  is  said  to 
give  up  the  ghost,  or  spirit,  when  he  dies.  Wherefore  by 
spirit,  in  this  sense,  is  meant  the  life  of  respiration  :  the 
word  spirit  also  is  derived  from  a  word  which  means  to 
breathe.  Thence  also  it  is,  that  in  the  Hebrew  language, 
one  word  means  spirit,  breath  and  iviiid.  There  are  two  foun- 
tains of  life  with  man  ;  one  is  the  motion  of  the  heart,  and 
the  other  is  the  respiration  of  the  lungs ;  the  life  from  the 
respiration  of  the  lungs  is  what  is  properly  meant  by  spirit^ 
and  also  by  soul.  That  this  acts  in  unity  with  the  thought 
of  man  from  the  understanding,  but  that  the  life  from  the 
motion  of  the  heart,  acts  in  unity  with  the  love  of  the  will 
of  man,  will  be  seen  in  its  proper  place.  That  the  life  of 
man  is  meant  by  spirit  in  the  Word,  is  evident  from  these 


CONCERNING    THE    LORD.  73 

passages.  "  Thou  takest  away  their  spirit,  [breath,]  they 
die  and  return  to  the  dust."  Psalm  civ.  29.  "  He 
remembered  that  they  were  flesh,  a  spirit  [wind]  that 
passeth  away  and  cometh  not  again."  Ixxviii.  39.  "  His 
spirit  [breath]  goeth  forth,  he  returneth  to  his  earth."  cxlvi. 

4.  Hezekiah  lamented  that  the  life  of  his  spirit  should  go 
out.  Isaiah  xxxviii.  16.  "  The  spirit  of  Jacob  revived." 
Gen.  xlv.  28.  "  A  molten  image  is  falsehood,  neither  is 
there  spirit  in  it."  Jer.  xli.  17.  "  Thus  saith  the  Lord 
Jehovih  to  the  dry  bones,  I  will  cause  spirit  to  enter  into 
you,  that  ye  may  live.  Come  from  the  four  winds,  O  spirit^ 
[breath,]  aiid  breathe  into  these  slain,  that  they  may  live; 
and  sjnrit  came  into  them,  and  they  lived."     Ezek.  xxxvii. 

5,  6.  9,  10.  "  Jesus  took  the  maiden  by  the  hand,  and  her 
spirit  came  again,  and  she  arose  straightway."  Luke  viii. 
54,  55. 

48.  11.  Because  the  Life  of  Man  is  various  according 
TO  his  State,  that  therefore  by  Spirit  is  meant  the 
various  Affection  of  Life  with  Man;  as,  1.  The  life 
of  wisdom.  "  Bezaleel  was  filled  with  the  spirit  of  wisdom^ 
and  intelligence,  and  knowledge."  Exodus  xxxi.  3.  "Thou 
shalt  speak  to  all  that  are  wise  in  heart,  whom  I  have  filled 
with  the  spirit  of  wisdom.''''  xxviii.  3.  "  Joshua  was  full  of 
the  spirit  of  ivisdom.^^  Deut.  xxxiv.  9.  It  is  said  concern- 
ing Daniel,  "  that  an  excellent  spirit,  and  understanding,  and 
knowledge  were  in  him."  Daniel  v.  2.  9.  "  Those  also 
who  erred  in  spirit  shall  come  to  understanding."  Isaiah 
xxix.  24.  2.  An  excitement  of  life.  "  Jehovah  hath  ex- 
cited the  spirit  of  the  kings  of  Media."  Jeremiah  li.  11. 
"  Jehovah  excited  the  spirit  of  Zerubbabel,  and  the  sjnrit  of 
all  the  remnant  of  the  people."  Haggai  i.  14.  "  I  give  a 
spirit  to  the  king  of  Assyria,  that  he  may  hear  a  rumor, 
and  return  to  his  own  land."  Isaiah  xxxvii.  7.  "Jehovah 
hardened  the  spirit  of  Sihon  the  king."  Deut.  ii.  30. 
"  That  which  cometh  upon  ijour  spirit  shall  never  come  to 
pass."  Ezekiel  xx.  32.  3.  Liberty  of  life.  "  The  four 
animals,  which  were  cherubs,  seen  by  the  prophet,  went 
whithersoever  the  spirit  was  for  going.  4.  Life  in  fear, 
pain,  and  anger.  "  Every  heart  shall  melt,  and  all  hands 
shall  be  feeble,  and  every  spirit  shall  faint."  Ezek.  xxi.  7. 
"  Therefore  is  my  spirit  overivhelmed  within  me,  my  heart 
within  me  is  desolate."  Psalm  cxliii.  4.  cxlvi.  4.  "My 
spirit  faileth.''^  cxliii.  7.  "  I  Daniel  was  grieved  in  my 
spirit."     Daniel   vii.    15.      "  The   spirit  of   Pharaoh   was 


74  DOCTRINE    OF    THE    NEW   JERUSALEM 

trouhled.^^  Gen.  xli.  8.  Nebuchadnezzar  said,  "  ikfy  5pm7 
was  troubled.'^  Daniel  ii.  3.  "I  went  sad  in  the  heat  of 
my  spirit. ^^  Ezek.  iii.  14.  5.  A  life  of  various  evil  affec- 
tions. "  Blessed  is  the  man,  in  whose  spirit  is  no  guile.'''' 
Psalm  xxxii.  2.  "Jehovah  hath  mingled  a  perverse  spirit  in 
the  midst  thereof."  Isaiah  xix.  14.  "  Wo  to  the  foolish  pro- 
phets who  go  after  their  own  spirit."  Ezek.  xiii.  14.  "The 
prophet  is  a  fool,  the  spiritual  man  is  mad."  Hosea  ix.  7. 
"  Take  heed  to  your  spirit,  that  ye  deal  not  treacherously." 
Malachi  ii.  16.  "  The  spirit  of  whoredorns  hath  seduced 
them."  Hosea  iv.  12.  "  The  spirit  of  ivhoredoms  is  in 
the  midst  of  them."  v.  4.  "  If  the  spirit  of  jealousy  come 
upon  him."  Numbers  v.  14.  "  A  man  who  wandereth  in 
spirit  and  uttereth  falsehood."  Micah  ii.  11.  "A  genera- 
tion ivhose  spirit  vjas  not  steadfast  ivith  God."  Psalm 
Ixxviii.  S.  "  Jehovah  hath  poured  out  upon  you  the  spirit 
of  deep  sleep."  Isaiah  xxix.  10.  "  Ye  conceive  chaff,  ye 
bring  forth  stubble  ;  as  to  your  spirit,  fire  shall  devour  you." 
Isaiah  xxxiii.  11.  6.  Infernal  life.  "I  will  cause  the 
unclean  spirit  to  pass  out  of  the  land."  Zech.  xiii.  2. 
"When  a7i  unclean  spirit  goQ\h  out  of  a  man,  he  walketh 
through  dry  places ; — and  afterwards  taketh  seven  other 
spirits  more  iviched  than  himself,  and  they  enter  in  and 
dwell  there."  Matthew  xii.  43 — 45.  "  Babylon  is  become  the 
hold  of  every  foul  spirit."  Revelation  xviii.  2.  7.  Be- 
sides  the  infernal  spirits  themselves,  hy  whom  men  are 
troubled.  Matthew  viii.  16.  x.  1.  xii.  43—45.  Mark  i.  23 
—29.  ix.  17—29.  Luke  iv.  83.  36.  vi.  17,  18.  vii.  21. 
viii.  2.  29.  ix.  39.  42.  ^^.  xi.  24—26.  xiii.  11.  Rev. 
xvi.  13,  14.     viii.  2. 

49.  III.  That  by  Spirit  is  meant  the  Life  of  the 
Regenerate,  which  is  called  Spiritual  Life.  "Jesus 
said.  Unless  a  man  be  born  of  water,  and  of  the  spirit,  he 
cannot  enter  into  the  kingdom  of  God."  John  iii.  5.  "Anew 
heart  will  I  give  you,  and  a  7ieiv  spirit.  And  I  will  put  my 
spirit  within  you,  and  cause  you  to  walk  in  my  statutes." 
Ezek.  xxxvi.  26,  27.  "  I  will  give  them  one  heart,  and  put 
a  new  spirit  within  you."  xi.  19.  "  Create  in  me  a  clean 
heart,  O  God,  and  renew  a  right  spirit  within  me.  Re- 
store unto  me  the  joy  of  thy  salvation,  and  uphold  me  with 
X\iY  free  spirit."  Psalm  Ii.  10.  12.  "Make  to  yourselves 
a  new  heart  and  a  new  spirit ;  why  will  ye  die,  O  house  of 
Israel?"  Ezek.  xviii.  31.  "  Thou  sendest  forth  thy  spirit, 
they  are  created,  and  thou  renewest  the  face  of  the  earth." 


CONCERNING   THE    LORD.  75 

Psalm  civ.  30.  "  The  hour  cometh,  and  now  is,  when  the 
true  worshippers  shall  worship  the  Father  in  spirit  and 
in  truth."  John  iv.  23.  "Jehovah  God  giveth  breath  to 
the  people,  and  spirit  to  those  who  walk  in  the  earth." 
Isaiah  xlii.  5.  "  Jehovah  formeth  the  spirit  of  man  within 
him."  Zech.  xii.  1.  "  With  my  soul  have  I  desired  Thee 
in  the  night,  yea  with  my  spirit  within  me  will  I  seek  Thee 
early."  Isaiah  xxvi.  9.  "  In  that  day  shall  Jehovah  be  for 
a  spirit  of  judgment  to  him  that  sitteth  in  judgment." 
xxxviii.  6.  "  My  spii-it  hath  rejoiced  in  God  my  Savior." 
Luke  i.  47.  "  They  have  quieted  Tny  spirit  in  the  north 
country."  Zech.  vi.  8.  "  Into  thy  hand  I  commend  my 
spirit ;  Thou  hast  redeemed  me."  Psalm  xxxi.  5.  "  Did 
not  He  make  one,  yet  had  He  the  residue  of  the  spirit.^'' 
Malachi  ii.  1-5.  "  And  after  three  days  and  a  half,  the  spirit 
of  life  from  God  entered  into  the  two  witnesses  slain  by  the 
beast."  Rev.  xi.  II.  "  He  that  formeth  the  mountains,  and 
created  the  spirit,  is  Jehovah."  Amos  iv.  13.  "  And  they 
fell  upon  their  faces,  and  said,  O  God,  the  God  of  the 
5pm"^5  of  all  flesh."  Numb.  xvi.  22.  "  Take  thee  Joshua, 
the  son  Nun,  a  man  in  whom  is  the  spirit^  xxvii.  18. 
"  And  I  will  pour  upon  the  house  of  David,  and  upon  the 
inhabitants  of  Jerusalem,  the  spirit  of  graced  Zech.  xii. 
10.  "  Until  He  pour  the  spirit  upon  us  from  07i  high." 
Isaiah  xxxii.  15.  "  I  will  pour  water  upon  him  that  is 
thirsty,  and  floods  upon  the  dry  ground  ;  /  will  pour  my 
spirit  upon  thy  seed."  xii  v.  3.  "  I  wall  pour  out  my  spirit 
upon  all  flesh ;  also  upon  the  servants  and  upon  the  hand- 
maids, in  those  days,  loill  I  pmir  out  my  spirit."  Joel  ii. 
28,  29.  By  pouring  out  the  spirit  is  meant  to  regenerate  -, 
likewise  by  giving  a  new  heart  and  a  new  spirit. 

That  by  Spirit,  is  meant  spiritual  life  communicated  to 
those  who  are  in  humiliation.  "  I  dwell  in  the  contrite  and 
humhle  spirit,  to  revive  the  spirit  of  the  humble,  and  to 
revive  the  heart  of  the  contrite."  Isaiah  Ivii.  15.  "The 
sacrifices  of  God  are  a  broken  spirit ;  a  broken  and  a  con- 
trite heart  God  doth  not  despise."  Psalm  Ii.  17.  "  He 
will  give  the  oil  of  joy  for  mourning,  the  garment  of  praise 
for  the  spirit  of  heaviness."  Isaiah  Ixiii.  3.  "  The  Lard 
hath  called  thee  as  a  woman  forsaken,  and  grieved  in 
spirit."  liv.  6.  "Blessed  are  the  poor  in  spirit,  for  theirs  is 
the  kingdom  of  the  heavens."     Matthew  v.  3. 

50.  IV.  That  where  the  word  Spirit  is  used  con- 
cerning THE    Lord,  his  divine  Life  is  meant,  thus  the 


76  DOCTRINE    OF    THE    NEW    JERUSALEM 

Lord  Himself,  is  evident  from  these  passages.  "  He  whom 
God  hath  sent,  speaketh  the  words  of  God,  for  God  giveth 
not  the  Spirit  by  measure  unto  Him.  The  Father  loveth 
the  Son,  and  hath  given  all  things  into  his  hand."  John 
iii.  34,  35.  "  There  shall  come  forth  a  Rod  out  of  the 
stem  of  Jesse,  and  the  Spirit  of  Jehovah  shall  rest  upon 
Him,  the  Spirit  of  loisdom  and  understanding,  the  Spirit 
of  counsel  and  might."  Isaiah  xi.  12.  "  I  have  put  ony 
Spirit  upon  Him,  He  shall  bring  forth  judgment  to  the 
nations."  xlii.  1.  "  When  the  enemy  shall  come  in  like  a 
flood,  the  Spirit  of  Jehovah  shall  lift  up  a  standard  against 
him  ;  and  then  shall  He  come  to  Zion  a  Redeemer."  lix.  19, 
20.  "  The  Spirit  of  the  Lord  Jehovih  is  upon  Me,  Jeho- 
vah hath  anointed  Me  to  preach  good  tidings  to  the  poor." 
xli.  1.  Luke  iv.  18.  "Jesus  perceived  m  his  Spirit  that  they 
thought  thus  within  themselves."  Mark  ii.  8.  "  Jesus 
rejoiced  in  spirit^  and  said."  Luke  x.  21.  "Jesus  was 
troubled  in  his  spirit^  John  xiii.  21.  "Jesus  sighed  deeply 
in  his  spirit.''''     Mark  viii.  12. 

The  ivord  Spirit  is  used  for  Jehovah  himself  or  the 
Lord.  "  God  is  Spirit.'^  John  iv.  24.  "  Who  hath  di- 
rected the  Spii'it  of  Jehovah^  or  who  hath  been  the  man  of 
his  counsel  ?"  Isaiah  xl.  13.  "  The  Spirit  of  Jehovah  led 
them  by  the  hand  of  Moses."  Ixiii.  12.  14.  "  Whither 
shall  I  go  from  thy  Spirit,  or  whither  shall  I  flee  from  thy 
presence  ?"  Psalm  cxxxix.  7.  "  Not  by  might,  but  by  my 
Spirit,  saith  Jehovah."  Zech.  iv.  6.  "  They  vexed  his 
Holy  Spirit,  therefore  He  was  turned  to  be  their  enemy." 
Isaiah  Ixiii.  10.  "  My  Spirit  shall  not  always  strive  with 
man,  because  he  is  flesh."  Gen.  vi.  3.  "  I  will  not  con- 
tend for  ever,  because  the  spirit  would  fail  before  Me." 
Isaiah  Ivii.  16.  "  Blasphemy  against  the  Holy  Spirit  shall 
not  be  forgiven  ;  but  v^'hosoever  speaketh  a  word  against 
the  Son  of  Man,  it  shall  be  forgiven  him."  Matthew  xii.  31, 
32.  Mark  iii.  28 — 30.  Luke  xii.  10.  Blasphemy  against 
the  Holy  Spirit,  is  blasphemy  against  the  Divine  of  the 
Lord ;  that  against  the  Son  of  Man  is  something  against 
the  Word,  by  interpreting  the  sense  of  it  erroneously  ;  for 
the  Son  of  Man  is  the  Lord  as  to  the  Word,  as  was  shown 
above. 

51.     V.    That  by  the  word   Spirit,  when  used   con-. 

CERNING  THE  LoRD,  IS  SPECIFICALLY  MEANT  THE  LiFE  OF 
HIS    WiSDOBI,    WHICH    IS    THE    DIVINE     TrUTH.         "  I     tell    yOU 

the  truth,  it  is  expedient  for  you  that  I  go  away ;  for  if  I  go 


CONCERNING    THE    LORD.  77 

not  away,  tlie  Comforter  will  not  come  to  you ;  but  if  I 
depart,  I  will  send  him  to  you."  John  xvi.  7.  "  And 
when  he,  the  Spirit  of  truths  is  come,  he  will  guide  you 
into  all  truth;  he  shall  not  speak  from  himself,  but  whatso- 
ever he  shall  hear,  t^at  shall  he  speak."  xvi.  13.  "He 
shall  glorify  Me,  for  he  shall  receive  of  mine,  and  show 
unto  you.  All  things  that  the  Father  hath  are  mine ; 
therefore  said  I,  that  he  shall  take  of  mine,  and  show  unto 
you."  xvi.  14,  15.  "I  will  pray  the  Father,  and  he  will  give 
you  another  Comforter,  even  the  Spij-it  of  truth,  which  the 
world  cannot  receive,  because  it  seeth  it  not,  neither  know- 
eth  it ;  but  ye  know  it,  for  it  dwelleth  with  you,  and  shall  be 
in  you.  I  will  not  leave  you  orphans  ;  I  will  come  to  you; 
ye  shall  see  Me."  xiv.  16 — 19.  "  When  the  Comforter  is  come, 
whom  I  will  send  unto  you  from  the  Father,  even  the  Spirit 
of  truth,  he  shall  testify  of  Me."  xv.  26.  "  Jesus  cried, 
saying.  If  any  one  thirst,  let  him  come  to  Me  and  drink; 
he  that  believeth  in  Me,  as  the  Scripture  hath  said,  out  of 
his  belly  shall  fiov/  rivers  of  living  water.  This  spake  He 
of  the  Spirit  which  those  who  believe  in  Him  should 
receive.  The  Holy  Spirit  was  not  yet,  because  Jesus  was 
not  yet  glorified."  vii.  37 — 39.  "  Jesus  breathed  into  the 
disciples  and  said,  Receive  ye  the  Holy  Spirits  xx.  22. 
That  the  Lord,  by  the  Comforter,  the  Spirit  of  truth,  and 
the  Holy  Spirit,  meant  Himself,  is  manifest  from  these 
words  of  the  Lord,  That  the  world  as  yet  knew  Him  not^ 
for  as  yet  they  knew  not  the  Lord :  and  when  He  said  that 
He  would  send  him.  He  added,  "  I  will  not  leave  you  orphans, 
I  will  come  to  you,  and  ye  shall  see  Me."  John  xiv.  16 — 
19.  26.  28.  And  again  ;  "  Lo,  I  am  with  you  all  the  days, 
even  to  the  consummation  of  the  age."  Matt,  xxviii.  20. 
And  when  Thomas  said,  We  know  not  whither  thou  goest, 
Jesus  said,  "  I  am  the  way  and  the  truth.''''  John  xiv.  5,  6. 
Because  the  Spirit  of  truth,  or  the  Holy  Spirit,  is  the  same 
with  the  Lord,  who  is  the  Truth  itself,  it  is  therefore  also 
said,  "  The  Holy  Spirit  was  not  yet,  because  Jesus  was  not 
yet  glorified,"  vii.  39;  for  after  the  glorification,  or  full 
union  with  the  Father,  which  was  effected  by  the  pas- 
sion of  the  cross,  then  the  Lord  was  the  divine  Wisdom  and 
the  divine  Truth  itself,  thus  the  Holy  Spirit.  That  the 
Lord  breathed  into  the  disciples  and  said,  Receive  the  Holy 
Spirit,  was,  because  all  the  respiration  of  heaven  is  from 
the  Lord ;  for  angels  as  well  as  men  have  respiration,  and 
pulsation  of  the   heart;    their   respiration  is  according  to 


78  DOCTRINE    OF    THE     NEW   JEHUSALEM 

their  reception  of  divine  wisdom  from  the  Lord,  and  their 
pulsation  of  the  heart  according  to  their  reception  of  divine 
love  from  the  Lord ;  that  it  is  so,  will  be  seen  in  its  proper 
place. 

That  the  Holy  Spirit  is  the  divine»  Truth  from  the  Lord, 
is  still  more  manifest,  from  these  passages  :  "  When  they 
bring  you  to  the  synagogues,  be  not  solicitous  what  ye  shall 
say,  for  the  Holy  Spirit  shall  teach  you  in  the  same  hour 
what  ye  ought  to  say."  Luke  xii.  12.  Mark  xiii.  11. 
"  Thus  saith  Jehovah,  Mij  Spirit  that  is  upon  thee,  and  my 
words  which  I  have  put  in  thy  mouth,  shall  not  depart  out 
of  thy  mouth."  Isaiah  lix.  21.  "  There  shall  come  forth 
a  Rod  out  of  the  stem  of  Jesse — and  He  shall  smite  the 
earth  with  the  rod  of  his  mouth,  and  with  the  spirit  [breath] 
of  his  lips  shall  He  slay  the  wicked  ;  and  truth  shall  be  the 
girdle  of  his  reins."  xi.  1.  4,  5.  "  With  the  mouth  He 
hath  commanded,  and  his  s^nrit  it  hath  gathered  them." 
xxxiv.  16.  "  Those  who  worship  God,  must  worship  in 
spirit  and  in  truth.'"  John  iv.  25.  "  It  is  the  spirit 
that  quickeneth,  the  flesh  profiteth  nothing ;  the  words  that 
I  speak  to  you,  are  spirit  and  are  life,''''  vi.  63.  John  said, 
"I  indeed  baptize  you  with  water  unto  repentance  ;  but  He 
that  Cometh  after  me  shall  baptize  you  with  the  Holy  Spirit 
and  with  fire.''  Matthew  iii.  11.  Mark  i.  8.  Luke  iii.  16. 
To  baptize  with  the  Holy  Spirit  and  with  fire,  is  to  regene- 
rate by  the  divine  truth,  which  is  of  faith,  and  the  divine 
good,  which  is  of  love.  "  When  Jesus  was  baptized,  the 
heavens  were  opened,  and  he  saw  the  Holy  Spirit  de- 
scending like  a  dove."  Matthew  iii.  IG.  Mark  i.  10.  Luke 
iii.  22.  John  i.  32,  33.  A  dove  is  a  representative  ef 
purification  and  regeneration  by  divine  truth. 

Since  by  the  Holy  Spirit,  where  it  relates  to  the  Lord,  is 
meant  his  divine  Life,  thus  Himself,  and  specifically  the 
life  of  his  wisdom,  which  is  called  the  divine  Truth,  there- 
fore by  the  spirit  of  the  prophets,  which  is  also  called  the 
Holy  Spirit,  is  meant  the  divine  Truth  from  the  Lord ;  as 
in  the  following  passages.  "  The  Spirit  saith  unto  the 
churches."  Rev.  ii.  7.  11.  29.  iii.  1.  6.  13.  22.  "  There 
were  seven  lamps  of  fire  burning  before  the  throne,  which 
are  the  scxen  spirits  of  God.''  Rev.  iv.  5.  "In  the  midst 
of  the  elders  stood  a  lamb,  having  seven  eyes,  which,  are 
the  seven  spirits  of  God  sent  forth  into  all  the  earth."  Rev. 
V.  6.  Lamps  of  fire,  and  the  eyes  of  the  Lord,  signify 
divine  truths,  and  seven  signifies  what  is  holy.     "  Yea,  saith 


CONCERNING    THE    LORD.  79 

the  Spii'it,  that  they  may  rest  from  their  labors."  Rev.  xiv. 
13.  "  The  Spirit  and  the  bride  say,  Come."  Rev.  xxii. 
17.  "  They  made  their  hearts  as  an  adamant  stone,  that 
they  might  not  hear  the  law,  and  the  words  which  Jehovah 
of  hosts  sent  in  his  spirit  by  the  hand  of  the  prophets." 
Zech.  vii.  12.  "  The  spirit  of  Elijah  came  upon  Elisha." 
2  Kings  ii.  lo.  "John  shall  go  before  Him  in  the  spirit 
and  power  of  Elijah."  Luke  i.  17.  "  Elizabeth  was  filled 
with  the  Holy  Spirit,  and  she  prophesied."  Luke  i.  41. 
"  Zacharias  was  filled  with  the  Holy  Spirit,  and  prophesied." 
Luke  i.  67.  "  David  said,  in  the  Holy  Spirit,  The  Lord 
said  to  my  Lord,  Sit  Thou  at  my  right  hand."  Mark  xii.  36. 
"TAe  testimony  of  Jesus  is  the  spirit  of  prophecy.'"  B.ev.  xix. 
10.  Because  now  by  the  Holy  Spirit  is  specifically  meant 
the  Lord  as  to  divine  wisdom,  and  thence  as  to  divine  truth, 
it  is  manifest  whence  it  is,  that  it  is  said  concerning  the 
Holy  Spirit,  that  it  enlightens,  teaches,  and  inspires. 

52.  VI.  That  Jehovah  himself,  that  is,  the  Lord, 
SPOKE  THE  Word  by  the  Prophets.  It  is  read  concerning 
the  prophets,  that  they  were  in  vision,  and  that  Jehovah 
spoke  with  them.  When  they  were  in  vision,  they  were 
not  in  their  body,  but  in  their  spirit,  in  which  state  they  saw 
such  things  as  are  in  heaven  ;  but  when  Jehovah  spoke  with 
them,  they  were  then  in  the  body,  and  heard  Jehovah 
speaking.  These  two  states  of  the  prophets  should  be  ac- 
curately distinguished.  In  the  state  of  vision  the  eyes  of 
their  spirit  were  open,  and  the  eyes  of  their  body  shut,  and 
then  also  they  appeared  to  themselves  to  be  carried  from 
place  to  place,  the  body  still  remaining  in  its  own  place. 
Ezekiel,  Zechariah,  and  Daniel,  were  sometimes  in  this 
state ;  and  also  John,  when  he  wrote  the  Revelation  ;  and 
then  it  is  said,  that  they  were  in  vision  or  in  the  spirit. 
Ezekiel  says,  "  The  Spirit  lifted  me  up,  and  brought  me  in 
vision  by  the  spirit  of  God  into  Chaldea,  to  those  of  the 
captivity.  So  the  vision  that  I  had  seen  went  up  over  me." 
xi.  1.  24.  He  says  too,  that  the  Spirit  took  him  up,  and  he 
heard  behind  him  an  earthquake,  and  other  things,  ii.  12. 14. 
Also  that  the  spirit  lifted  him  up  between  the  earth  and 
heaven,  and  brought  him  in  the  visions  of  God  to  Jerusa- 
lem, and  he  saw  abominations,  viii.  3.  Wherefore,  in  like 
manner,  in  the  vision  of  God,  or  in  the  spirit,  he  saw  the 
four  animals,  which  were  cherubs,  i.  and  x.  ;  also  a  new 
earth  and  a  new  temple,  and  an  angel  measuring  it,  con- 
cerning which,  see  xl.  xlviii.  That  he  was  then  in  the  visions 


80  DOCTRINE    OF    THE    NEW   JERUSALEM 

of  God,  he  says,  xl.  2  ;  and  that  the  spirit  took  him  up,  xliii. 
5.  The  case  was  similar  with  Zechariah,  who  was  then 
accompanied  by  an  angel,  when  he  saw  a  man  riding  among 
the  myrtle  trees,  Zech.  i.  8 ;  when  he  saw  four  horns,  and 
afterwards  a  man  who  had  a  measuring  line  in  his  hand, 
ii.  1 ;  when  he  saw  Joshua  tiie  high  priest,  iii.  1,  and  fol- 
lowing verses ;  when  he  sav/  a  candlestick  and  two  olive 
trees,  iv.  2,  3 ;  when  he  saw  a  flying  roll  and  an  ephah,  v. 
1.  6;  and  when  he  saw  four  chariots  coming  out  from  be- 
tween two  mountains,  and  horses,  vi.  1.  In  the  like  state 
also  was  Daniel,  when  he  saw  four  beasts  ascend  out  of 
the  sea,  Daniel  vii.  3 ;  and  when  he  saw  the  battle  between 
the  ram  and  the  he-goat,  viii.  1,  and  following  verses. 
That  he  saw  these  things  in  visions  is  said,  vii.  1,  2.  7.  13. 
viii.  2.  X.  7,  8.  That  the  angel  Gabriel  was  seen  by  him 
in  a  vision,  and  spoke  with  him,  ix.  21,  22.  The  case  was 
similar  with  John  when  he  wrote  the  Revelation,  who  says 
that  he  was  iii  the  spirit  on  the  Lord's  day,  Rev.  i.  10.  That 
he  was  carried  away  in  the  spii^it  into  the  wilderness,  xvii. 
3.  That  he  was  carried  in  the  spirit  to  a  high  mountain. 
xxi.  10.  That  he  saw  horses  in  a  visioii,  ix.  17 ;  and  else- 
where, that  he  saw  those  things  which  he  described,  thus  in 
the  spirit  or  in  a  vision,  i.  12.  iv.  1.  v.  1.  vi.  1;  and  in 
each  of  the  following  chapters. 

53.  But  as  to  what  concerns  the  Word  itself,  it  is  not 
said  by  the  prophets,  that  they  spoke  it  from  the  Holy 
Spirit,  but  that  they  spoke  it  from  Jehovah,  Jehovah  of 
hosts,  and  the  Lord  Jehovih;^  for  it  is  read,  The  Word  of 
Jehovah  came  to  me  ;  Jehovah  spoke  to  me  ;  also,  very 
often.  Thus  saith  Jehovah,  and  The  saying  of  Jehovah  ; 
and  because  the  Lord  is  Jehovah,  as  was  shown  above, 
therefore  all  the  Word  was  spoken  by  Him.  That  no  one 
may  doubt  but  that  it  is  so,  I  will  only  cite  those  passages 
in  Jeremiah,  where  it  is  said,  "  The  Word  of  Jehovah  came 
tome;  Jehovah  said  to  me  ;  Thus  saith  Jehovah  ;  and,  The 
saying  of  Jehovah ;''  which  are  the  following:  i.  4.  7.  11, 
12—14.  19.  ii.  1,  2—5.  9.  19.  22.  29.  31.  iii.  1.  6.  10. 
12.  14.  16.  iv.  1.  3.  9.  17.  27.  v.  11.  14.  18.  22.  29. 
vi.  6.  9.  12.  15,  16.  21,22.  vii.  1.  3.  11.  13.  19—21.  viii. 
1.  3.  12,  13.     ix.  3.  6.  9.   12.  15.  17.  20.  23,  24.     x.  1,  2. 

*The  name,  Lord  Jehovih,  is  not  used  in  the  English  Bible;  but  the 
translators  have  substituted  for  it  the  name,  Lord  God  :  and  the  name  Jeho 
vah,  they  have  usually  rendered  Lord. 


CONCERNING    THE    LORD.  81 

18.  xi.  1.  6.  9.  11.  17.  21,  22.  xii.  14.  17.  xiii.  1.  6.  9. 
11—15.25.  xiv.  1.10.  14,  15.  XV.  1—3.  6.  11.  19,20. 
xvi.  1.  8.  5.  9.  14.  16.     xvii.  5.  19—21.  24.     xviii.  1.  5,  6. 

11.  13.     xix.  1.  3.  6.  12.  15.     XX.  4.     xxi.   1.  4.  7,  8.  11, 

12.  xxii.  2.  5,  3.  11.  13.  18.  24.  29,  30.  xxiii.  2.  5.  7. 
12.  15.  24.  29—31.  38.  xxiv.  3.  5.  8.  xxv.  1.  3.  7—9.  15. 
27—29.  32.  xxvi.  1,  2.  10.  xxvii.  1,  2.  4.  8.  11.  16.  19. 
21,  22.  xxviii.  2.  12.  14.  13.  xxix.  4.  8,  9.  16.  19—21. 
25.  30—32.  XXX.  1—5.  C.  10—12.  17,  18.  xxxi.  1,  2.  7. 
10.  15—17.  23.  £7,  28.  31—38.  xxxii.  1.  6.  14,  15.  25,  26. 
28.  30.  36.  42.  xxxiii.  1,  2.  4.  10—13.  17.  19,  20.  23.  25. 
xxxiv.  1,  2.  4.  8.  12,  13.  17.  22.  xxxv.  1.  13.  17—19. 
xxxvi.  1.  6.  27.  29,  30.  xxxvil.  6,  7.  9.  xxxviii.  2,  3.  17. 
xxxix.  15—18.  xl.  1.  xlii.  7.  9.  18,  19.  xliii.  8.  10. 
xliv.  1,  2.  7.  11.  24— S3.  80.  xlv.  1,  2.  5.  xlvi.  1.  23.  25. 
28.  xlvii.  1.  xlviii.  1.  C.  12.  30.  35.  38.  40.  43,  44.  47. 
xlix.  2.  5—7.  12,  13.  l\  18.  26.  28.  30.  32.  35.  37—39. 
1.  1.  4.  10.  18.  20,  21.  30,  31.  33.  35.  40.  li.  25.  88.  36. 
39.  52.  58.  These  only  in  Jeremiah.  The  like  is  said  in. 
all  the  other  prophets  ;  and  not  that  the  Holy  Spirit  spoke, 
nor  that  Jehovah  spoke  to  them  by  the  Holy  Spirit. 

54.  From  these  now  it  is  manifest,  that  Jehovah,  who  is 
the  Lord  from  eternity,  spoke  by  the  prophets  ;  and  that 
where  it  is  said  the  Holy  Spirit,  it  is  Himself:  consequently, 
That  God  is  one,  both  in  person  and  in  essence,  and 
THAT  He  is  the  Lord. 


82 


THAT  THE  DOCTRINE  OF  THE  ATHANASIAN  CREED  AGREES  WITH 
THE  TRUTH,  PROVIDED  THAT  BY  THE  TRINITY  OF  PERSONS  BE 
UNDERSTOOD  THE  TRINITY  OF  A  PERSON,  WHICH  IS  IN  THE 
LORD. 

55.  That  Christians  have  acknowledged  three  divine 
persons,  and  thus  as  it  were  three  Gods,  was  because  there 
is  a  trine,  [or  three  constituents,]  in  the  Lord,  and  one  is 
called  the  Father,  another  the  Son,  and  the  third  the  Holy- 
Spirit  ;  and  this  trine  is  distinctly  named  in  the  Word,  as 
the  soul  and  body  and  what  proceeds  from  them,  are  also 
distinctly  named,  which  nevertheless  are  one.  The  Word, 
in  the  sense  of  the  letter,  also,  is  such,  that  it  distinguishes 
things  which  are  one,  as  if  they  were  not  one ;  thence  it  is, 
that  Jehovah,  who  is  the  Lord  from  eternity,  it  sometimes 
calls  Jehovah,  sometimes  Jehovah  of  hosts,  sometimes  God, 
sometimes  Lord,  and  at  the  same  time,  Creator,  Savior,  Re- 
deemer, and  Former,  yea,  Shaddai ;  and  his  Human  which 
he  assumed  in  the  world,  Jesus,  Christ,  Messiah,  Son  of 
God,  Son  of  Man,  and  in  the  Word  of  the  Old  Testament, 
God,  the  Holy  One  of  Israel,  the  Anointed  of  Jehovah, 
King,  Prince,  Counsellor,  Angel,  David.  Now,  because  the 
Word  is  such,  in  the  sense  of  the  letter,  that  it  names  seve- 
ral, which  nevertheless  are  one,  therefore  Christians,  who 
in  the  beginning  were  simple,  and  understood  every  thing 
according  to  the  sense  of  the  letter,  distinguished  the  Divi- 
nity into  three  persons,  VNdiich  also  on  account  of  their 
simplicity  was  permitted;  but  yet  so,  that  they  also  believed 
concerning  the  Son,  that  He  was  Infinite,  Uncreated,  Al- 
mighty, God,  and  Lord,  altogether  equal  to  the  Father;  and 
moreover,  that  they  believed,  that  they  are  not  two  or  three, 
but  one  in  essence,  majesty,  and  glory,  thus  in  divinity. 
Those  who  simply  believe  thus,  according  to  the  doctrine, 
and  do  not  confirm  themselves  in  three  Gods,  but  of  the 
three  make  one,  after  death  are  informed  by  the  Lord 
through  the  angels,  that  He  is  that  One  and  that  Trine ; 
which  also  is  received  by  all  who  come  into  heaven ;  for 
no  one  can  be  admitted  into  heaven,  who  thinks  of  three 
Gods,  howsoever  with  his  mouth  he  says  one.  For  the  life 
of  the  whole  heaven,  and  the  wisdom  of  all  the  angels,  is 
founded  upon  the  acknowledgment  and  thence  confession 


DOCTRINE     OF    THE    NEW    JERUSALEM,  &C.  83 

of  one  God,  and  upon  the  faith,  that  that  one  God  is  also  a 
Man,  and  that  He  is  the  Lord,  who  is,  at  the  same  time,  God 
and  Man.  Hence  it  is  manifest,  that  it  was  of  divine  per- 
mission, that  Christians  in  the  beginning  should  receive  the 
doctrine  concerning  three  divine  persons,  provided  that  they 
also  received  at  the  same  time,  that  the  Lord  is  God,  Infinite, 
Almighty,  and  Jehovah  ;  for  unless  they  had  also  received 
that,  it  would  have  been  all  over  with  the  church,  since  the 
church  is  a  church  from  the  Lord ;  and  the  eternal  life  of 
all  is  from  the  Lord,  and  not  from  any  other.  That  the 
church  is  a  church  from  the  Lord,  may  appear  from  this 
alone,  that  the  whole  Word,  from  beginning  to  end,  treats 
of  the  Lord  alone,  as  has  been  shown  above ;  and  that  He 
is  to  be  believed  in ;  and  that  those  who  do  not  believe  in 
Him,  have  not  eternal  life ;  yea,  that  "  the  anger  of  God 
abideth  on  them."  John  iii.  36.  Now,  because  every  one 
sees  in  himself,  that  if  God  is  one,  He  is  One  both  in 
Person  and  in  Essence  ;  (for  no  one  thinks  otherwise,  or  can 
think  otherwise,  while  he  thinks  that  God  is  one ;)  I  will 
here  adduce  the  entire  doctrine,  which  has  its  name  from 
Athanasius,  and  afterwards  show,  that  all  that  is  there  said 
is  true,  provided  that,  instead  of  the  trinity  of  persons,  be 
understood  the  trinity  of  a  person. 

56.  The  Doctrine  is  this ;  "  Whoever  wishes  to  be 
saved,  it  is  necessary  for  him  to  keep  the  Catholic  (or 
Christian)  faith  ;  unless  any  one  keep  that  faith  whole  and 
entire  without  doubt,  he  will  perish  forever.  This  Catholic 
(or  Christian)  faith  is,  that  we  worship  one  God  in  trinity 
and  the  Trinity  in  unity,  neither  confounding  the  persons, 
nor  separating  the  substance,  (or  essence  ;)  since  there  is 
one  person  of  the  Father,  another  of  the  Son,  and  another 
of  the  Holy  Spirit ;  but  the  divinity  of  the  Father,  of  the 
Son,  and  of  the  Holy  Spirit,  is  one  and  the  same,  the  glory 
equal,  and  the  majesty  co-eternal.  Such  as  the  Father  is, 
such  is  the  Son,  and  such  is  the  Holy  Spirit.  The  Father 
is  uncreated,  the  Son  is  uncreated,  and  the  Holy  Spirit  is 
uncreated ;  the  Father  is  infinite,  the  Son  is  infinite,  and 
the  Holy  Spirit  is  infinite ;  the  Father  is  eternal,  the  Son 
is  eternal,  and  the  Holy  Spirit  is  eternal  t  and  yet  there  are 
not  three  Eternals,  but  one  Eternal ;  and  there  are  not  three 
Infinites,  nor  three  Uncreated,  but  one  Infinite,  and  one 
Uncreated.  Likewise,  as  the  Father  is  almighty,  so  the 
Son  is  almighty,  and  the  Holy  Spirit  is  almighty;  and  yet 
there  are  not  three  Almighties,  but  one  Almighty.  As  the 
8 


84  DOCTRINE    OF    THE    NEW    JERUSALEM 

Father  is  God,  so  the  Son  is  God,  and  the  Holy  Spirit  is 
God ;  and  yet  there  are  not  three  Gods,  but  one  God. 
Ahhough  the  Father  is  Lord,  the  Son  is  Lord,  and  the 
Holy  Spirit  is  Lord,  yet  still  there  are  not  three  Lords,  but 
one  Lord.  For  although,  by  the  Christian  trutli,  we  are 
obliged  to  acknowledge  each  person  by  himself  to  be  God 
and  Lord,  yet  still,  by  the  Catholic  religion,  we  are  forbid- 
den to  say  that  there  are  three  Gods  or  three  Lords  ;  (or, 
yet  still  we  cannot,  according  to  the  Christian  faith,  name 
three  Gods  or  three  Lords.)  The  Father  is  made  of  none, 
neither  created,  nor  born  ;  the  Son  is  of  the  Father  alone, 
not  made,  nor  created,  but  born ;  the  Holy  Spirit  is  from 
the  Father  and  from  the  Son,  neither  made  nor  created,  nor 
born,  but  proceeding.  Thus  there  is  one  Father,  not  three 
Fathers,  one  Son,  not  three  Sons,  one  Holy  Spirit,  not  three 
Holy  Spirits  ;  and  in  this  trinity  there  is  no  first  and  last, 
and  there  is  no  gi'eatest  and  least,  but  all  the  three  persons 
are  together  eternal,  and  altogether  equal ;  so  that  it  is,  just 
as  it  was  said  above,  that  the  Unity  in  trinity,  and  the 
Trinity  in  unity  is  to  be  worshipped ;  (or,  that  three  Per- 
sons in  one  Godhead,  or  one  God  in  three  Persons,  is  to 
be  worshipped.)  Wherefore,  whosoever  wishes  to  be  saved, 
must  think  thus  concerning  the  Trinity." 

"  Moreover,  it  is  also  necessary  to  salvation,  that  one 
should  rightly  believe  the  incarnation  of  our  Lord  Jesus 
Christ;  (or,  that  one  should  firmly  believe,  that  our  Lord  is 
very  Man  ;)  since  the  true  faith  is,  that  we  believe  and  con- 
fess, that  our  Lord  Jesus  Christ,  the  Son  of  God,  is  God  and 
Man  ;  God  of  the  substance,  (essence,  or  nature,)  of  the 
Father,  born  before  the  world  ;  and  Man  of  the  substance, 
(or  nature,)  of  the  mother,  born  in  the  world  ;  perfect 
God,  and  perfect  Man,  consisting  of  a  rational  soul  and  a 
human  body  ;  equal  to  the  Father  as  to  the  Divine,  and 
inferior  to  (or  less  than)  the  Father  as  to  the  Human  ;  who, 
although  He  is  God  and  Man,  yet  is  not  two,  but  one  Christ; 
one,  not  by  conversion  of  the  divine  essence  into  a  body, 
but  by  taking  of  the  Human  into  God  ;  (or,  He  is  one,  yet 
not  so  that  the  Divine  was  transmuted  into  the  Human,  but 
the  Divine  took  up  the  Human  to  itself;)  one  altogether, 
not  by  confusion  (or  commixtion)  of  substance,  but  by 
unity  of  person  ;  (or.  He  is  altogether  one,  yet  not  so  that 
the  two  natures  are  mixed  together,  but  He  is  one  Person  ;) 
since,  as  the  rational  soul  and  body  is  one  man,  so  God  and 
Man  is  one  Christ.     Who  suffered   for   our  salvation,    de- 


CONCERNING    THE    LORD.  8^ 

scended  into  hell,  and  rose  again  the  third  day  from  the 
dead;  and  He  ascended  into  heaven  and  sits  at  the  right 
hand  of  the  Father  Almighty ;  whence  He  is  to  come  to 
judge  the  living  and  the  dead ;  at  whose  coming  all  men 
will  rise  again  with  their  bodies ;  and  those  v/ho  have  done 
good,  will  enter  into  eternal  life,  and  those  w^ho  have  done 
evil,  into  eternal  fire." 

57.  That  all  of  this  doctrine,  as  to  every  word  of  it,  is 
true,  provided  that  for  the  trinity  of  persons  be  understood 
the  trinity  of  a  person,  may  be  seen  from  the  same  writ- 
ten over  anew,  where  this  trinity  is  substituted.  The 
trinity  of  a  person  is  this  ;  That  the  Divine  of  the 
Lord  is  the  Father,  the  Divine  Human  the  Son,  and 
THE  Divine  Proceeding  the  Holy  Spirit.  When  this 
trinity  is  understood,  then  a  man  can  think  of  one  God,  and 
can  also  say  one  God.  That  otherwise  He  cannot  but  think 
of  three  Gods,  any  one  may  see,  as  Athanasius  also  saw; 
wherefore  in  his  doctrine  these  words  also  are  inserted ; 
"  Although  hy  the  Christiaii  truth  ive  are  obliged  to  ac- 
hioicledge  each  person  by  himself  to  be  God  and  Lord,  yet 
still  ive  cannot,  according  to  the  Catholic  religion,  or  accor- 
ding to  the  Christian  faith,  say  or  name  three  Gods  or  three 
Lords;"  which  amounts  to  this;  although,  according  to 
the  Christian  truth,  it  is  lawful  to  acknowledge  or  think  of 

tVirnP:  Cods  and  Lords,  yet  still  it  is  not  lawful,  according  tO 

the  Christian  faith,  to  say  or  name  but  one  God  and  one 
Lord  ;  when  yet  acknowledgment  and  thought  conjoins  man 
Avith  the  Lord  and  with  heaven,  but  not  speech  alone.  Be- 
sides, no  one  comprehends  how  the  Divine,  w^hich  is  one, 
can  be  divided  into  three  persons,  of  whom  each  one  is  God, 
for  the  Divine  is  not  divisible ;  and  to  make  three  one  by 
essence  or  substance,  does  not  take  away  the  idea  of  three 
Gods,  but  only  gives  an  idea  of  their  unanimity. 

58.  That  all  of  that  doctrine,  as  to  every  word  of  it,  is 
true,  provided  that  for  the  trinity  of  persons  be  understood 
the  trinity  of  a  person,  may  appear  from  the  same  written 
over  anew,  which  now  follows;  "Whoever  Welshes  to  be 
saved,  it  is  necessary  for  him  to  keep  the  Christian  faith. 
This  Christian  faith  is,  that  w^e  worship  one  God  in  trinity 
and  the  Trinity  in  unity,  not  confounding  the  trine  [or  three 
constituents']  of  a  person,  nor  separating  the  essence.  The 
trine  of  one  person  is  what  is  called  the  Father,  the  Son, 
and  the  Holy  Spirit.  The  divinity  of  the  Father,  of  the 
Son,  and  of  the  Holy  Spirit,  is  one  and  the  same,  the  glory 


86  DOCTRINE    OF    THE    NEW    JERUSALEM 

and  majesty  equal.  Such  as  the  Father  is,  such  is  the  Son, 
and  such  is  the  Holy  Spirit.  The  Father  is  uncreated,  the 
Son  is  uncreated,  and  the  Holy  Spirit  is  uncreated  ;  the 
Father  is  infinite,  the  Son  is  infinite,  and  the  Holy  Spirit  is 
infinite ;  and  yet  there  are  not  three  Infinites,  nor  three 
Uncreated,  but  one  Uncreated,  and  one  Infinite.  Likewise, 
as  the  Father  is  almighty,  so  the  Son  is  almighty,  and  the 
Holy  Spirit  is  almighty ;  and  yet  there  are  not  three  Al- 
mighties, but  one  Almighty.  As  the  Father  is  God,  so  the 
Son  is  God,  and  the  Holy  Spirit  is  God ;  and  yet  there  are 
not  three  Gods,  but  one  God.  Although  the  Father  is  Lord, 
the  Son  is  Lord,  and  the  Holy  Spirit  is  Lord;  yet  still 
there  are  not  three  Lords,  but  one  Lord.  Now,  as  accord- 
ing to  the  Christian  truth,  we  acknowledge  a  trine  in  one 
person,  who  is  God  and  Lord,  so,  according  to  the  Christian 
faith,  we  can  say  one  God  and  one  Lord.  The  Father  is 
made  of  none,  neither  created  nor  born  ;  the  Son  is  of  the 
Father  alone,  not  made,  nor  created,  but  born ;  the  Holy 
Spirit  is  from  the  Father  and  from  the  Son,  neither  made, 
nor  created,  nor  born,  but  proceeding.  Thus  there  is  one 
Father,  not  three  Fathers,  one  Son,  not  three  Sons,  one 
Holy  Spirit,  not  three  Holy  Spirits  ;  and  in  this  trinity  there 
is  no  greatest  and  least,  but  they  are  altogether  equal.  So 
that  it  is,  just  as  it  was  said  above,  that  the  Unity  in  trinity, 
and  the  Trinity  in  unity  is  In  ho  war.shippfrl-" 

59.  This  is  in  the  doctrine  concerning  the  Trinity  and 
Unity  of  God ;  afterwards  there  follows  what  relates  to  the 
assumption  of  the  Human  by  the  Lord  in  the  world,  which 
is  called  the  Incarnation.  Every  thing  in  the  doctrine  con- 
cerning this  subject  also  is  true,  provided  that  the  Human 
from  the  mother,  in  which  the  Lord  Avas,  when  in  the  state 
of  humiliation  or  exinanition,  and  suffered  temptations  and 
the  cross,  be  distinctly  understood ;  and  the  Human  from 
the  Father,  in  which  He  was  in  the  state  of  glorification  or 
union ;  for  the  Lord  assumed  a  Human  in  the  world,  con- 
ceived of  Jehovah,  who  is  the  Lord  from  eternity,  and  born 
of  the  virgin  Mary  ;  thence  He  had  a  Divine  and  a  Human, 
the  Divine  from  his  Divine  from  eternity,  and  the  Human 
from  the  mother  Mary  in  time;  but  this  Human  He  put  oflf, 
and  put  on  a  Divine  Human.  This  Human,  which  is  called 
the  Divine  Human,  is  what  is  meant  in  the  Word  by  the 
Son  of  God.  When,  therefore,  the  things  which  precede 
in  the  doctrine  concerning  the  Incarnation,  are  understood 
as  relating  to  the  maternal  Human,  in  which  He  was  when 


CONCERNING    THE     LORD.  &7 

in  the  state  of  humiliation,  and  those  which  follow  there,  as 
relating  to  the  Divine  Human,  in  which  He  was  when  in 
the  state  of  glorification,  then  also  all  things  there  coincide. 
With  the  maternal  Hu77ian,  in  ivhich  He  was  i?i  the  state  of 
humiliation,  these  things  ivhich  precede  in  the  doctrine  coin- 
cide. "  That  Jesus  Christ  was  God  and  Man ;  God  of  the 
substance  of  the  Father,  and  Man  of  the  substance  of  the 
mother,  born  in  the  world  ;  perfect  God,  and  perfect  Man, 
consisting  of  a  rational  soul  and  a  human  body ;  equal  to 
the  Father  as  to  the  Divine,  less  than  the  Father  as  to  the 
Human."  And  also,  "That  that  Human  }vas  not  converted 
into  the  Divine,  nor  mixed  together  with  it,  but  put  off,  and 
the  Divine  Human  assumed  in  its  stead."  With  the  Divirie 
Human,  in  which  He  loas  in  the  state  of  glorification,  and 
is  now  to  eternity,  these  things  which  follow  in  the  doctrine 
coincide.  "  Although  our  Lord  Jesus  Christ,  the  Son  of  God, 
is  God  and  Man,  still  He  is  not  two,  but  is  one  Christ;  yea, 
He  is  altogether  one,  for  He  is  one  person ;  since,  as  the 
soul  and  body  make  one  man,  so  God  and  Man  is  one  Christ." 

60.  That  God  and  Man  in  the  Lord,  according  to  the 
doctrine,  are  not  two,  but  one  person,  and  altogether  one,  as 
the  soul  and  body  are  one,  appears  clearly  from  many  things 
which  He  said ;  as.  That  the  Father  and  He  are  one  ;  that 
all  things  of  the  Father  are  his,  and  all  his  the  Father's ; 
that  He  is  in  the  Father,  and  the  Father  in  Him  ;  that  all 
things  are  given  into  his  hand  ;  that  He  has  all  power ; 
that  He  is  the  God  of  heaven  and  earth ;  that  whosoever 
believes  in  Him  has  eternal  life  ;  and  further,  that  the  Di- 
vine and  Human  ascended  into  heaven,  and  that,  as  to  both, 
He  sits  at  the  right  hand  of  God,  that  is,  that  He  is  Almighty; 
and  many  more  things  which  were  adduced  above  from  the 
Word,  concerning  his  Divine  Human,  which  all  testify, 
that  God  is  One  as  well  in  Person  as  in  Essence,  in 
WHOM  IS  A  Trinity,  and  that  that  God  is  the  Lord. 

6L  The  reason  why  these  things  concerning  the  Lord 
are  now  for  the  first  time  made  publicly  known,  is,  because 
it  is  foretold  in  the  Revelation,  xxi.  and  xxii.,  that  a  new 
church  should  be  instituted  by  the  Lord,  at  the  end  of  the 
former,  in  which  this  should  be  the  primary  thing.  This 
church  is  what  is  there  meant  by  the  New  Jerusalem, 
into  which  none  can  enter,  but  those  who  acknowledge  the 
Lord  alone  as  the  God  of  heaven  and  earth.  And  this  I 
can  aver,  that  the  universal  heaven  acknowledges  the  Lord 
alone  ;  and  that  whosoever  does  not  acknowledge  Him,  is 
8^ 


88  DOCTRINE    OF    THE    NEW   JERUSALEM,  &C. 

not  admitted  into  heaven ;  for  heaven  is  heaven  from  the 
Lord.  This  acknowledgment  itself  from  love  and  faith, 
causes  all  there  to  be  in  the  Lord,  and  the  Lord  in  them,  as 
the  Lord  himself  teaches  in  John  ;  "  In  that  day  ye  shall 
know,  that  I  am  in  my  Father,  and  ye  in  Me,  and  I  in 
you."  xiv.  20.  And  again ;  "  Abide  in  Me,  and  I  in  you. 
I  am  the  vine,  ye  are  the  branches  ;  he  that  abideth  in  Me 
and  I  in  him,  the  same  bringeth  forth  much  fruit ;  for  with- 
out Me  ye  cannot  do  any  thing.  If  a  man  abide  not  in  Me, 
he  is  cast  out."  xv.  4 — 6.  xvii.  22,  23.  That  this  was  not 
seen  from  the  Word  before,  is,  because,  if  it  had  been  seen, 
still  it  Vv'ould  not  have  been  received  ;  for  the  last  judgment 
had  not  yet  been  accomplished  ;  and  before  that,  the  power 
of  hell  prevailed  over  the  power  of  heaven ;  and  man  is  in 
the  midst  between  heaven  and  hell ;  wherefore  had  this 
doctrine  been  seen  before,  the  devil,  that  is,  hell,  would  have 
taken  it  out  of  the  hearts  of  men,  and  would  moreover  have 
profaned  it.  This  stale  of  the  power  of  hell  was  altogether 
broken  by  the  last  judgment,  which  is  now  accomplished; 
since  that,  thus  now,  every  one  who  desires  it,  may  become 
enlightened  and  wise.  See  the  work  concerning  Heaven  and 
Hell,  n.  589—596,  and  n.  597—603  ;  also  the  small  trea- 
tise concerning  the  Last  Judgment,  n.  65 — 72,  and  n.  73,74. 


89 


THAT  A  NEW  CHURCH  IS  MEANT  BY  THE  NEW  JERUSALEM  IN  THE 
REVELATION. 

62.  After  the  state  of  the  Christian  church  is  de- 
scribed IJN  THE  Revelation,  such  as  it  would  be  at  its  end, 
and  as  it  now  is ;  and  after  those  of  that  church,  who  are 
signified  by  the  false  prophet,  the  dragon,  the  whore,  and  the 
beasts,  were  cast  into  hell ;  thus  after  the  last  judgment  was 
accomplished,  it  is  said  there,  "  I  saw  a  new  heaven  and  anew 
earth  ;  for  the  former  heaven  and  the  former  earth  had  passed 
away. — Then  I  John  saw  the  holy  city.  New  Jerusalem, 
descending  from  God  out  of  heaven.  And  I  heard  a  great 
voice  out  of  heaven,  saying,  Behold,  the  tabernacle  of  God 
is  with  men,  and  He  will  dwell  with  them,  and  they  shall 
be  his  people,  and  God  himself  will  be  with  them,  their 
God.  He  that  sat  upon  the  throne  said,  Behold,  I  make  all 
things  new.  And  He  said  to  me.  Write,  because  these 
words  are  true  and  faithful."  Rev.  xxi.  1 — 3.  5.  By  the  new 
heaven  and  by  the  new  earth,  which  he  saw,  after  the  former 
heaven  and  the  former  earth  had  passed  away,  is  not  meant  a 
new  starry  and  atmospherical  heaven,  which  appears  before 
the  eyes  of  men,  nor  a  new  earth  on  which  men  dwell ;  but 
a  renovation  of  the  church  in  the  spiritual  world  is  meant, 
and  a  renovation  of  the  church  in  the  natural  world.  Since 
a  renovation  of  the  church  in  both  worlds,  the  spiritual  as 
well  as  the  natural,  was  made  by  the  Lord,  v/hen  He  was 
in  the  world,  therefore  the  like  is  foretold  in  the  Prophets, 
viz :  that  a  neAV  heaven  and  a  new  earth  would  then  exist, 
as  Isaiah  Ixv.  17.  Ixvi.  22,  and  elsewhere ;  by  which, 
therefore,  cannot  be  meant  a  heaven  visible  before  the  eyes, 
and  an  earth  habitable  by  men.  By  the  spiritual  world  is 
meant  the  world  where  angels  and  spirits  dwell,  and  by  the 
natural  world  is  meant  the  world  where  men  dwell.  That 
a  renovation  of  the  church  in  the  spiritual  world  has  lately 
been  made,  and  that  a  renovation  of  the  church  in  the  natu- 
ral world  will  be  made,  is  shown  in  the  little  work  concern- 
ing THE  Last  Judgment  ;  and  more  fully  in  the  Continua- 
tion OF  it. 

63.  By  the  holy  city,  New  Jerusalem,  is  meant  this  new 
church  as  to  doctrine,  wherefore  it  was  seen  descending 
from  God  out  of  heaven ;  for  the  doctrine  of  genuine  truth 
comes  from  no  other  source,  than  from  the  Lord,  through 


90  DOCTRINE    OF    THE    NEW    JERUSALEM 

heaven.  Because  the  church  as  to  doctruie  is  meant  by  the 
city,  New  Jerusalem,  it  is  therefore  said,  "  Prepared  as  a 
bride  adorned  for  her  husband;"  ver.  2;  and  afterwards, 
"  There  came  to  me  one  of  the  seven  angels,  and  spoke  with 
me,  saying,  Come  hither,  and  I  will  shew  thee  the  bride,  the 
Lamb's  wife.  And  he  carried  me  away  in  the  spirit  upon 
a  high  mountain,  and  showed  me  the  great  city,  the  holy 
Jerusalem,  descending  out  of  heaven  from  God."  Verses 
9,  10,  in  the  same  chapter.  That  by  a  bride  and  wife  is 
meant  the  church,  when  the  Lord  is  meant  by  the  bride- 
groom and  husband,  is  known.  The  church  is  a  bride 
when  she  wishes  to  receive  the  Lord,  and  a  wife  when  she 
has  received  Him.  That  the  Lord  is  meant  there  by  Hus- 
band, is  evident ;  for  it  is  said,  The  Bride,  the  Lamb's 
"Wife. 

64.  The  reason  why  the  church  as  to  doctrine  is  meant 
by  Jerusalem  in  the  Word,  is,  because  there  in  the  land  of 
Canaan,  and  no  where  else,  was  the  temple  and  the  altar, 
and  there  sacrifices  were  performed,  thus  divine  worship 
itself.  Wherefore  also  three  festivals  were  celebrated  there 
every  year,  and  every  male  of  the  whole  land  was  com- 
manded to  go  to  them  ;  it  is  from  that,  that  by  Jerusalem  is 
signified  the  church  as  to  worship,  and  thence  also  as  to  doc- 
trine ;  for  worship  is  prescribed  in  doctrine,  and  performed 
according  to  it ;  and  also  because  the  Lord  was  in  Jerusalem, 
and  taught  in  his  temple,  and  afterwards  glorified  his  Hu- 
man there.  Moreover,  by  a  city,  in  the  Word,  in  its  spiri- 
tual sense,  is  signified  doctrine  ;  thence  by  the  holy  city  is 
signified  the  doctrine  of  divine  truth  from  the  Lord.^  That 
by  Jerusalem  is  meant  the  church  as  to  doctrine,  is  evident 
also  from  other  passages  in  the  Word  ;  as  from  these.  In 
Isaiah ;  "  For  Zion's  sake  will  I  not  hold  my  peace,  and  for 
Jerusalem's  sake  I  will  not  rest,  until  the  righteousness 
thereof  go  forth  as  brightness,  and  the  salvation  thereof  as 
a  lamp  that  burneth.  Then  the  nations  shall  see  thy  right- 
eousness, and  all  kings  thy  glory ;  and  thou  shalt  be  called 


*  That  by  a  city,  in  the  Word,  is  signified  the  doctrine  of  the  church  and 
of  religion,  may  be  seen  in  the  Arcana  CcelestiAj  n.  4C3.  2450.  2943. 
3216.  4492,  4493.  That  by  the  gate  of  a  city  is  signified  the  doutrine,  by 
which  entrance  is  made  into  the  church,  n.  2943.  4447.  4478.  That  therefore 
the  ehters  sat  in  the  gate  of  the  city  and  judged,  ibid.  That  to  go  out  at  the 
gate,  is  to  recede  from  doctrine,  n.  4492,  4493.  That  cities  and  places  are 
represented  in  heaven,  when  the  angels  hold  discourse  concerning  doctii- 
sals,  n.  3216. 


CONCEKNING    THE    LORD.  91 

by  a  new  name,  which  the  mouth  of  Jehovah  shall  name. 
Thou  shalt  also  be  a  crown  of  glory  in  the  hand  of  Jehovah, 
and  a  royal  diadem  in  the  hand  of  thy  God.  Jehovah  shall  de- 
light in  thee,  and  thy  land  shall  be  married.  Behold,  thy  Sal- 
vation Cometh,  his  reward  is  with  Him.  And  they  shall  call 
them  the  holy  people,  the  redeemed  of  Jehovah ;  and  thou 
shalt  be  called,  sought  out,  a  city  not  forsaken."  Ixii.  1 — 4. 
11, 12.  The  coming  of  the  Lord,  and  the  new  church  to  be  es- 
tablished by  Him,  are  treated  of  in  the  whole  of  that  chapter. 
This  new  church  is  what  is  meant  by  the  Jerusalem  which 
shall  be  called  by  a  new  name,  which  the  mouth  of  Jehovah 
shall  name,  and  which  shall  be  a  crown  of  glory  in  the  hand 
of  Jehovah,  and  a  royal  diadem  in  the  hand  of  God,  in 
which  Jehovah  shall  delight,  and  which  shall  be  called  a 
city  sought  out,  and  not  forsaken.  By  these  things  cannot 
be  meant  the  Jerusalem  in  which  the  Jews  were, when  the 
Lord  came  into  the  world,  for  that  was  entirely  the  reverse; 
which  should  rather  be  called  Sodom,  as  it  is  also  called, 
Rev.  xi.  8.  See  Isaiah  iii.  9.  Jeremiah  xxiii.  14.  Eze- 
kiel  xvi.  46.  48.  Again,  in  Isaiah  ;  "  Behold,  I  create  a  new 
heaven  and  a  new  earth ;  the  former  shall  not  be  remem- 
bered. Be  ye  glad  and  rejoice  forever  in  that  which  I 
create.  Behold,  I  create  Jerusalem  a  rejoicing,  and  her  peo- 
ple a  joy  ;  and  I  will  rejoice  in  Jerusalem,  and  joy  in  my 
jjeople.  Then  shnll  the  wolf  and  the  lamb  feed  together. 
They  shall  not  hurt  nor  destroy,  in  all  my  holy  mountain." 
Ixv.  17—19.  25.  This  chapter  also  treats  concerning  the 
coming  of  the  Lord,  and  the  church  to  be  established  by 
Him,  which  was  not  established  with  those  who  were  in 
Jerusalem,  but  with  those  who  were  out  of  it ;  wherefore 
this  church  is  meant  by  Jerusalem,  which  shall  be  a  rejoic- 
ing to  the  Lord,  and  whose  people  shall  be  to  Him  a  joy  ; 
also,  where  the  wolf  and  the  lamb  shall  feed  together,  and 
where  they  shall  do  no  hurt.  Here  also  it  is  said,  as  in  the 
Revelation,  that  the  Lord  would  create  a  new  heaven  and  a 
new  earth,  by  which  also  the  like  things  are  meant ;  and 
also  it  is  said,  that  He  would  create  Jerusalem.  And  again, 
in  Isaiah  ;  "  Awake,  awake,  put  on  thy  strength,  O  Zion, 
put  on  thy  beautiful  garments,  O  Jerusalem,  the  holy  city  ; 
for  there  shall  no  more  come  into  thee  the  uncircumcised 
and  the  unclean.  Shake  thyself  from  the  dust ;  arise  and 
sit  down,  O  Jerusalem.  My  people  shall  know  my  name, 
in  that  day.  I  am  He  that  doth  speak,  behold  it  is  I.  Je- 
hovah hath  comforted  his  people,  He  hath  redeemed  Jerusa- 


92  DOCTRINE    OF    THE    NEW    JERUSALEM 

lem."  lii.  1,  2.  6.  9.  This  chapter  also  treats  of  the  coming 
of  the  Lord,  and  of  the  church  to  be  established  by  Him  ; 
wherefore,  by  Jerusalem  into  which  the  uncircumcised  and 
unclean  shall  no  more  enter,  and  which  the  Lord  shall 
redeem,  is  meant  the  church  ;  and  by  Jerusalem,  the  holy 
city,  the  church  as  to  doctrine  from  the  Lord.  In  Zepha- 
niah ;  "Shout,  O  daughter  of  Zion  ;  rejoice  with  all  thy 
heart,  O  daughter  of  Jerusalem.  The  King  of  Israel  is  in 
the  midst  of  thee.  Thou  shalt  not  fear  evil  any  more ; 
Jehovah  thy  God  will  rejoice  over  thee  with  joy  ;  He  will 
rest  in  thy  love.  He  will  exult  over  thee  with  shouting. 
I  will  make  you  a  name  and  a  praise  among  all  the  people 
of  the  earth."  iii.  14 — 17.  20.  Here,  in  like  manner,  con- 
cerning the  Lord  and  the  church  from  Him  ;  over  which  the 
King  of  Israel,  who  is  the  Lord,  will  rejoice  with  joy,  exult 
with  shouting,  and  in  whose  love  He  will  rest,  and  whom 
He  will  make  a  name  and  a  praise  among  all  the  people  of 
the  earth.  In  Isaiah  ;  "  Thus  saith  Jehovah,  thy  Redeemer 
and  thy  Former,  saying  to  Jerusalem,  Thou  shalt  be  inhabit- 
ed ;  and  to  the  cities  of  Judah,  Ye  shall  be  built."  xliv.  24.  26. 
And  in  Daniel ;  "  Know,  therefore,  and  understand,  from  the 
going  forth  of  the  word  to  restore  and  to  build  Jerusalem,  even 
to  Messiah  the  Prince,  shall  be  seven  weeks."  ix.  25.  That 
by  Jerusalem  is  here  also  meant  the  church,  is  evident,  since 
this  Avas  restored  and  buili  by  ibn  Lord,  but  noi  Jerusnlein 
the  seat  of  the  Jews.  By  Jerusalem  is  meant  the  church 
from  the  Lord  also,  in  the  following  passages.  In  Zecha- 
riah  ;  "  Thus  saith  Jehovah,  I  will  return  to  Zion.  and  will 
dwell  in  the  midst  of  Jerusalem  ;  whence  Jerusalem,  shall 
be  called  the  city  of  truth  ;  and  the  mountain  of  the  Lord 
of  hosts,  the  mountain  of  holiness."  viii.  3.  20 — 23.  In 
Joel ;  "  Then  shall  ye  know  that  I  am  Jehovah  your  God, 
dwelling  in  Zion  the  mountain  of  holiness  ;  and  Jerusalem 
shall  be  holy.  And  it  shall  come  to  pass  in  that  day,  that 
the  mountains  shall  drop  down  new  wine,  and  the  hills  shall 
flow  with  milk ;  and  Jerusalem  shall  remain  to  generation 
and  generation."  iii.  17 — 20.  In  Isaiah  ;  "  In  that  day  shall 
the  Branch  of  Jehovah  be  beautiful  and  glorious  ;  and  it 
shall  come  to  pass,  that  he  that  is  left  in  Zion,  and  he  that 
remaineth  in  Jerusalem,  shall  be  called  holy  ;  even  every 
one  that  is  written  for  life  in  Jerusalem."  iv.  2,  3.  In 
Micah  ;  "  In  the  last  days,  it  shall  come  to  pass,  that  the 
mountain  of  the  house  of  Jehovah  shall  be  established  in 
the  top  of  the  mountains ;  for  doctrine  shall  go  out  of  Zion, 


COIs^CERNING    THE    LORD.  93 

and  the  Word  of  Jehovah  from  Jerusalem.  To  thee  the 
former  kingdom  shall  come,  the  kingdom  to  the  daughter 
of  Jerusalem."  iv.  1,2.8.  In  Jeremiah;  "At  that  time 
they  shall  call  Jerusalem  the  throne  of  Jehovah,  and  all 
nations  shall  be  gathered  for  the  name  of  Jehovah  to  Jeru- 
salem ;  neither  shall  they  go  any  more  after  the  confirma- 
tion of  their  evil  heart."  iii.  17.  In  Isaiah;  "Look  upon 
Zion,  the  city  of  our  solemnities,  thy  eyes  shall  see  Jerusa- 
lem a  quiet  habitation,  a  tabernacle  that  shall  not  be  taken 
down  ;  the  stakes  of  it  shall  not  be  removed  forever,  neither 
shall  any  of  the  cords  of  it  be  broken  ;"  xxxiii.  20.  Besides 
many  other  places  ;  as  in  Isaiah  xxiv.  23.  xxxvii.  32.  Ixvi. 
10—14.  In  Zech.  vii.  3.  6.  8—10.  xiv.  8.  11.  12.  21.  In 
Malachi  iii.  1.4.  In  David,  Psalm  cxxii.  1 — 7.  cxxxvii.  4 — 6. 
That  by  Jerusalem,  in  these  places,  is  meant  the  church, 
Vvdiich  was  to  be  established  and  which  was  established  by  the 
Lord,  and  not  the  Jerusalem  inhabited  by  the  Jews,  in  the 
land  of  Canaan,  may  be  evident  also  from  those  passages  in 
the  Word,  where  it  is  said  of  this,  that  it  was  utterly  ruined, 
and  that  it  was  to  be  destroyed  ;  as  Jerem.  v.  1.  vi.  6,  7.  vii. 
19,  20.  viii.  16,  17.  ix.  10,  11.  13,  and  the  following, 
xiii.  9,  10.  14.  xiv.  16.  Lam.  i.  8,  9.  15.  17.  Ezek.  iv.  1  to 
the  end.  v.  9  to  ihe  end.  xii.  18, 19.  xv.  6 — 8.  xvi.  1  to  the 
end.  xxiii.  1—49.  Matthew  xxiii.  33.  37.  39.  Luke  xix.  41— 
44.  xxi.  20 — 22.  xxiii.  28 — 30.  And  in  many  other  places. 
65.  It  is  said  in  the  Revelation,  "  A  new  Heaven  and  a 
NEW  Earth  ;"  and  afterwards,  "  Behold  I  make  all  things 
new;"  by  which  nothing  else  is  meant,  than  that  in  the 
church  now  to  be  established  by  the  Lord,  there  will  be 
New  Doctrine,  which  was  not  in  the  former  church.  The 
reason  why  it  was  not,  is,  becn.use  if  it  had  been,  it  w^ould  not 
have  been  received  ;  for  the  Last  Judgment  Avas  not  yet 
accomplished,  and  before  that,  the  power  of  hell  prevailed 
over  the  power  of  heaven  ;  wherefore  if  it  had  been  given 
before  from  the  mouth  of  the  Lord,  it  would  not  have  re- 
mained with  man  ;  nor  does  it  remain  at  this  day,  except  with 
those  who  go  to  the  Lord  alone  and  acknowledge  Him  as 
the  God  of  heaven  and  earth.  See  above,  n.  61.  This 
same  doctrine  was  indeed  given  before  in  the  Word ;  but 
because  the  church,  not  long  after  its  first  establishment,  was 
turned  into  Babylon,  and  with  others  afterwards,  into  Philis- 
tia,  therefore  it  could  not  be  seen  from  the  Word  ;  for  the 
church  does  not  see  the  Word  otherwise  than  from  the 
principle  of  her  religion,  and  its  doctrine. 


94  DOCTRINE    OF    THE    NEW    JERUSALEM,  &C. 

The  new  things,  which  are  contained  in  this  little  work, 
are  in  general  these ;  I.  That  God  is  one  in  person  and  in 
essence,  and  that  He  is  the  Lord.  II.  That  the  whole 
Sacred  Scripture  treats  of  Him  alone.  III.  That  He  came 
into  the  world,  that  He  might  suhjugate  the  hells  and  glo- 
rify his  Human ;  and  that  He  did  both  by  the  temptations 
admitted  into  Himself,  and  fully  by  the  last  of  them,  which 
was  the  passion  of  the  cross :  and  that  by  that  He  became 
a  Savior  and  Redeemer ;  and  that  by  it  He  alone  has  merit 
and  righteousness.  IV.  That  He  fulfilled  all  things  of  the 
Law,  means,  that  He  fulfilled  all  things  of  the  Word. 
V.  That  by  the  passion  of  the  cross,  He  did  not  take  away 
sins,  but  that  he  bore  them  as  a  prophet,  which  is,  that  He 
suffered  the  church  to  be  represented  in  Himself,  showing 
how  ill  it  had  treated  the  Word.  VI.  That  the  imputation 
of  merit  is  not  any  thing,  unless  by  it  is  meant  the  remis- 
sion of  sins  after  repentance. 

These  are  in  this  little  work.  In  the  other  works,  which 
treat  concerning  the  Sacred  Scripture,  concerning  Life, 
concerning  Faith,  and  concerning  Divine  Love,  and  con- 
cerning Divine  Wisdom,  still  more  new  things  may  be  seen. 


THE 


DOCTRINE 


THE    NEW    JERUSALEM 


RESPECTING    THE 


SACRED  SCRIPTURE. 


By  EMANUEL  SWEDENBORG. 


BOSTON. 
OTIS  CLAPP,  121,  WASHINGTON  STREET. 

MDCCCXXXVIII. 


BOSTON, 
PRINTED    BY    FREEMAN    AND    BOLLES. 


CONTENTS. 


No. 

I.  That  the  Sacred  Scripture,  or  Word,  is  Divine  Truth 
itself      1 

II.  That  in  the  Word  there  is  a  Spiritual  Sense,  heretofore 
unknown 

1.  What  the  Spiritual  Sense  is 5 

2.  That  the  Spiritual  Sense  is  in  all  and  every  part  of 
the  Word 9 

3.  That  it  is  owing  to  the  Spiritual  Sense  that  the 
Word  is  divinely  inspired,  and  holy  in  every  syllable     18 

4.  That  the  Spiritual  Sense  of  the  Word  has  heretofore 
remained  unknown 20 

5.  That  hereafter  the  Spiritual  Sense  of  the  Word  will 
be  made  known  unto  none,  but  those  who  are  prin- 
cipled in  genuine  truths  from  the  Lord 26 

III.  That  the  Literal  Sense  of  the  Word  is  the  Basis,  the 
Continent,  and  the  Firmament  of  its  Spiritual  and  Celes- 
tial Sense 27 

IV.  That  Divine  Truth,  in  the  literal  sense  of  the  Word,  is  in 

its  Fulness,  in  its  Sanctity,  and  in  its  Power      ....     37 

1.  That  the  Truths  of  the  Literal  Sense  of  the  Word 
are  meant  by  the  Precious  Stones,  of  which  the 
Foundation  of  the  New  Jerusalem  were  built,  as 
mentioned  in  the  Revelation,  xxi.  17  to  21      .     .     .     43 

2.  That  the  Truths  and  Goods  of  the  Literal  Sense  of 

the  Word,  are  meant  by  the  Urim  and  Thummim         44 

3.  That  the  Truths  of  the  Literal  Sense  of  the  Word 
are  meant  by  the  Precious  Stones  in  the  Garden  of 
Eden,  wherein  the  King  of  Tyre  is  said  to  have  been     45 

4.  That  the  Literal  Sense  of  the  Word  is  signified  by 

the  Curtains  and  Veils  of  the  Tabernacle  ....     46 

5.  That  the  Externals  of  the  Word,  or  the  things  ap- 
pertaining to  the  Literal  Sense,  were  represented  by 

the  Externals  of  the  Temple  at  Jerusalem     ...     47 

6.  That  the  Word  in  its  glory  was  represented  in  the 
Person  of  the  Lord  at  his  Transfiguration      ...     48 

V.  That  the  Doctrine  of  the  Church  ought  to  be  drawn  from 
the  Literal  Sense  of  the  Word,  and  to  be  confirmed 
thereby 50 

1.  That  the  Word,  without  Doctrine,  cannot  be  under- 
stood    51 

2.  That  Doctrine  ought  to  be  drawn  from  the  Literal 
Sense  of  the  Word,  and  to  be  confirmed  thereby  53 


IV  CONTENTS. 

No. 

3.  That  the  genuine  Truth,  which  Doctrine  is  to  teach, 
is  apparent,  in  the  Literal  Sense  of  the  Woid,  to 
those  only  who  are  in  illustration  from  the  Lord  57 

VL  That  by  the  Literal  Sense  of  the  Word,  man  has  con- 
junction with  the  Lord,  and  consociation  with  the  angels     62 

VII.  That  the  Word  is  in  all  the  Heavens,  and  that  the 
Wisdom  of  the  Angels  is  thence  derived 70 

VIII.  That  the  Church  exists  from  the  Word,  and  that,  with 
man,  the  quality  of  the  Church  is  according  to  his  under- 
standing of  the  Word 76 

IX.  That  there  is  a  Marriage  of  the  Lord  and  the  Church, 
and  thence  a  Marriage  of  Good  and  Truth,  in  every  part 

of  the  Word • 80 

X.  That  Heretical  Opinions  may  be  collected  and  imbibed 
from  the  Letter  of  the  Word,  but  that  to  confirm  such 
Opinions  is  hurtful 91 

XI.  That  the  Lord  came  into  the  world  that  he  might  fulfil 
all  things  contained  in  the  Word,  and  thereby  become 
Divine  Truth  or  the  Word  in  its  Ultimates 98 

XII.  That  previous  to  the  Word  which  the  world  now  pos- 
sesses, there  existed  a  Word  which  is  lost 101 

XIII.  That  by  means  of  the  Word,  Light  is  communicated 
to  those  who  are  out  of  the  pale  of  the  Church,  and  are 
not  in  possession  of  the  Word 104 

XIV.  That  without  the  Word,  no  one  would  have  any  know- 
ledge of  God,  or  of  Heaven  and  Hell,  or  of  a  Life  after 
Death,  and  much  less  of  the  Lord 114 


THE  DOCTRINE 


THE    NEW     JERUSALEM 


RESPECTING    THE 


SACRED  SCRIPTURE. 


I.  That  the   Sacred  Scripture,  or  Word,  is  Divine 
Truth  itself. 

1.  It  is  universally  confessed,  that  the  Word  is  from 
God,  is  divinely  inspired,  and  of  consequence  holy;  but 
still  it  has  remained  a  secret  to  this  day  in  what  part  of 
the  Word  its  divinity  resides,  inasmuch  as  in  the  letter  it 
appears  like  a  common  writing,  composed  in  a  strange 
style,  neither  so  sublime  nor  so  elegant  as  that  which  dis- 
tinguishes the  best  secular  compositions.  Hence  it  is,  that 
whosoever  worships  nature  instead  of  God,  or  in  prefer- 
ence to  God,  and  in  consequence  of  such  worship  makes 
himself,  and  his  own  propj^ium,*  the  centre  and  fountain 
of  his  thoughts,  instead  of  deriving  them  out  of  heaven 
from  the  Lord,  may  easily  fall  into  error  concerning  the 
Word,  and  into  contempt  for  it,  and  say  within  himself, 
whilst  he  reads  it,  ''What  is  the  meaning  of  this  passage? 

*By  proprimn,  as  here  applied  to  man,  is  meant  all  that  he  has  of 
himself,  when  separated  from  divine  influence,  lliis  proprium  or 
selfish  nature  of  man,  as  the  author  shows  in  other  parts  of  his  works, 
is  full  of  nothing  but  what  is  evil  and  false,  and  consequently  is  in 
direct  opposition  to  all  heavenly  love  and  wisdom  ;  and  herein  is 
grounded  the  necessity  of  Christian  regeneration,  in  order  to  remove 
these  natural  evil  and  false  tendencies,  and  make  the  soul  capable  of 
tasting  heavenly  blessedness ;  which  can  only  be  effected  by  its  turn- 
ing from  the  guidance  and  government  of  its  own  proper  will  and 
intelligence,  and  submitting  to  be  principled  in,  and  ruled  by,  the 
divine  love  and  wisdom.  The  Latin  word  proprium  is  retained,  as 
best  adapted  to  convey  the  meaning  designed  by  the  author. 


6  DOCTRINE    OF    THE    NEW    JERUSALEM 

What  is  the  meaning  of  that?  Is  it  possible  this  should 
be  divine?  Is  it  possible  that  God,  whose  wisdom  is  infi- 
nite, should  speak  in  this  manner  ?  Where  is  its  sanctity, 
or  whence  can  it  be  derived,  but  from  superstition  and  cre- 
dulity ? " 

2.  But  he  who  reasons  thus,  does  not  reflect  that  Jeho- 
vah himself,  who  is  God  of  heaven  and  earth,  spake  the 
Word  by  Moses  and  the  prophets,  and  that  consequently, 
it  must  be  divine  truth,  inasmuch  as  what  Jehovah  himself 
speaks  can  be  nothing  else;  nor  does  such  a  one  consider 
that  the  Lord,  who  is  the  same  with  Jehovah,  spake  the 
Word  written  by  the  evangelists,  many  parts  from  his  own 
mouth,  and  the  rest  from  the  spirit  of  his  mouth,  which  is 
the  Holy  Spirit.  Hence  it  is,  as  he  himself  declares,  that 
in  his  words  there  is  life,  and  that  he  is  the  light  which 
enlightens,  and  that  he  is  the  truth.  That  Jehovah  him- 
self spake  the  Word  by  the  prophets,  has  been  shown  in 
The  Doctrine  of  the  Neio  Jerusalem  respecting  the  Lord, 
n.  52,  53.  That  the  words  which  the  Lord  himself  spake 
in  the  writings  of  the  evangelists  are  life,  is  declared  in 
John  :  "The  words  that  I  speak  unto  you,  they  are  spirit^ 
and  they  are  life''  (John  vi.  63).  Jesus  said  to  the  woman 
at  Jacob's  well,  "  If  thou  knewest  the  gift  of  God,  and 
who  it  is  that  saith  to  thee,  Give  me  to  drink,  thou  wouldest 
have  asked  of  him,  and  he  would  give  thee  living  water. — 
Whosoever  drinketh  of  the  water  that  I  shall  give  him, 
shall  never  thirst,  but  the  water  that  I  shall  give  him  shall 
be  in  him  a  well  of  water  springing  up  into  everlasting 
life''  (John  iv.  6,  10,  11,  14).  By  Jacob's  well,  is  here 
signified  the  Word,  as  also  in  Deut.  xxxiii.  28;  for  which 
reason  the  Lord,  who  is  the  Word,  sat  there,  and  conversed 
with  the  woman  ;  and  by  water  is  signified  the  truth  of  the 
Word.  "  Jesus  said.  If  any  man  thirst,  let  him  come  unto 
me  and  drink  ;  he  that  believeth  on  me,  as  the  Scripture 
hath  said,  out  of  his  belly  shall  flow  x'wexso^  living  water^^ 
(John  vii.  37,  38).  Peter  said  unto  Jesus,  "Thou  hast 
the  words  of  eternal  life''  (John  vi.  68).  Jesus  said, 
*' Heaven  and  earth  shall  pass  away,  but  my  words  shall 
not  pass  away"  (Mark  xiii.  31).  The  reason  why  the 
words  of  the  Lord  are  truth  and  life,  is,  because  he  is  the 
truth  and  the  life,  as  he  teaches  in  John  :  "  I  am  the  Way, 
and  the  Truth,  and  the  Life"  (xiv.  6)  ;  and  in  another 
place:  "In  the  Beginning  was  the  Word,  and  the  Word 
was  with  God,  and  the  Word  was  God :    in  hira  was  life^ 


RESPECTING   THE    SACRED    SCRIPTURE.  7 

and  the  life  was  the  light  of  men"  (John  i.  1,2,  3).  By 
the  Word  is  meant  the  T.ord  with  respect  to  divine  truth, 
in  which  alone  there  is  life  and  light.  Hence  it  is,  that  the 
Word,  which  is  from  the  Lord,  and  which  is  the  Lord,  is 
called  "^  fountain  of  living  waters''^  (Jerem.  ii.  13;  xvii. 
13;  xxxi.  9);  ''A  icell  of  salvation''  (Isaiah  xii.  3);  ''A 
fountain"  (Zech.  xiii.  1)  ;  and  "^  river  of  icatcr  of  life^^ 
(Rev.  xxii.  1)  :  and  it  is  said,  that  '*  the  Lamb,  which  is  in 
the  midst  of  the  throne,  shall  feed  them,  and  shall  lead 
them  into  living  fountains  of  waters"  (Rev.  vii.  17).  Not 
to  mention  other  passages,  where  the  Word  is  also  called 
the  sanctuary,  and  the  tabernacle ,  wherein  the  Lord  dwells 
with  man. 

3.  The  natural  man,  however,  cannot  still  be  persuaded 
to  believe,  that  the  Word  is  divine  truth  itself,  in  which  is 
divine  wisdom  and  divine  life,  inasmuch  as  he  judges  of  it 
by  its  style,  in  which  no  such  things  appear.  Neverthe- 
less, the  style  in  which  the  Word  is  written,  is  a  truly  divine 
style,  with  which  no  other  style,  however  sublime  and 
excellent  it  may  seem,  is  at  all  comparable,  for  it  is  as  dark- 
ness compared  to  light.  The  style  of  the  Word  is  of  such 
a  nature  that  the  holy  is  in  every  sentence,  in  every 
word,  and  in  some  cases  in  every  letter;  and  hence  the 
Word  conjoins  man  with  the  Lord,  and  opens  heaven. 
There  are  two  things  which  proceed  from  the  Lord,  divine 
love  and  divine  wisdom,  or  what  is  the  same,  divine  good 
and  divine  truth  ;  for  divine  good  is  of  divine  love  itself, 
and  divine  truth  is  of  divine  wisdom  itself:  and  the  Word, 
in  its  essence,  is  both  of  these  ;  and  inasmuch  as  it  con- 
joins man  with  the  Lord,  and  opens  heaven,  as  just  observ- 
ed, therefore  the  Word  fills  the  man  who  reads  it  under  the 
Lord's  influence,  and  not  under  the  influence  of  his  pro- 
prium  or  self,  with  the  good  of  love  and  the  truths  of  wis- 
dom ;  his  will  with  the  good  of  love,  and  his  understand- 
ing with  the  truths  of  wisdom.  Hence  man  has  life  by 
and  through  the  Word. 

4.  Lest  therefore  mankind  should  remain  any  longer  in 
doubt  concerning  the  divinity  of  the  Word,  it  has  pleased 
the  Lord  to  reveal  to  me  its  internal  sense,  which  in  its 
essence  is  spiritual,  and  which  is,  to  the  external  sense, 
which  is  natural,  what  the  soul  is  to  the  body.  This  inter- 
nal sense  is  the  spirit  which  gives  life  to  the  letter;  where- 
fore this  sense  will  evince  the  divinity  and  sanctity  of  the 
Word,  and  may  convince  even  the  natural  man,  if  he  is  in 
a  disposition  to  be  convinced. 


O  DOCTRINE    OF    THE    NEW    JERUSALEM 

II.  That  in  the  Word  there   is  a  Spiritual  Sense, 

HERETOFORE    UNKNOWN. 

This  subject  we  will  consider  in  the  following  order  : 
1.  What  the  sjnritual  sense  is.  2.  That  this  sense  is  in 
all  and  every  part  of  the  Word.  3.  That  it  is  owing  to 
this  sense  that  the  Word  is  divinely  inspired,  and  holy  in 
every  syllable.  4.  That  this  sense  has  heretofore  been 
unknown.  5.  That  hereafter  it  will  be  made  known  to 
none  but  those  who  are  principled  in  genuine  truths  from 
the  Lord. 

5.  1.  What  is  the  spiritual  sense.  The  spiritual  sense 
of  the  Word  is  not  that  which  breaks  forth  as  light  out  of 
the  literal  sense,  whilst  a  person  is  studying  and  explaining 
the  Word,  with  intent  to  establish  some  particular  tenet  of 
the  church  :  this  sense  may  be  called  the  literal  sense  of 
the  Word  :  but  the  spiritual  sense  does  not  appear  in  the 
literal  sense,  being  within  it,  as  the  soul  is  in  the  body,  or 
as  the  thought  of  the  understanding  is  in  the  eye,  or  as 
the  affection  of  love  is  in  the  countenance,  which  act 
together  as  cause  and  effect.  It  is  this  sense,  principally, 
which  renders  the  Word  spiritual,  and  by  which  it  is 
adapted  not  only  to  the  use  of  men,  but  also  of  angels; 
whence  also,  by  means  of  that  sense,  the  Word  communi- 
cates with  the  heavens. 

6.  From  the  Lord  proceed  these  principles,  the  celestial, 
the  spiritual,  and  the  natural,  one  after  another.  Whatso- 
ever proceeds  from  his  divine  love  is  called  celestial,  and 
is  divine  good  ;  whatsoever  proceeds  from  his  divine  wis- 
dom is  called  spiritual,  and  is  divine  truth  :  the  natural 
partakes  of  both,  and  is  their  complex  in  ultimates.  The 
angels  of  the  celestial  kingdom,  who  compose  the  third  or 
highest  heaven,  are  in  that  divine  principle  which  proceeds 
from  the  Lord  that  is  called  celestial,  for  they  are  in  the 
good  of  love  from  the  Lord ;  the  angels  of  the  Lord's  spir- 
itual kingdom,  who  compose  the  second  or  middle  heaven, 
are  in  that  divine  principle  which  proceeds  from  the  Lord 
that  is  called  spiritual,  for  they  are  in  the  truths  of  wisdom 
from  the  Lord:*  but  men,  who  compose  the  Lord's  church 
on  earth,  are  in  the  divine-natural,  which  also  proceeds  from 

*That  there  are  two  kingdoms  of  which  the  heavens  consist,  one 
of  which  is  called  the  celestial  kingdom,  and  the  other  the  spiritual 
kingdom,  may  be  seen  in  the  treatise  concerning  Heaven  and  Hell,  n. 
20-28. 


RESPECTING    THE    SACRED    SCRIPTURE.  9 

the  Lord.  Hence  it  follows,  that  the  divine  principle  pro- 
ceeding from  the  Lord,  in  its  progress  to  its  ultimates, 
descends  through  three  degrees,  and  is  termed  celestial ,  spirit- 
ual, and  natural.  The  divine  principle  which  proceeds  from 
the  Lord  and  descends  to  men,  descends  through  those  three 
degrees,  and  when  it  has  descended,  it  contains  those  three 
degrees  in  itself.  Such  is  the  nature  of  every  divine  prin- 
ciple proceeding  from  the  Lord  ;  wherefore,  when  it  is  in 
its  last  degree,  it  is  in  its  fullness.  Such  is  the  nature  and 
quality  of  the  Word;  in  its  last  sense  it  is  natural,  in  its 
interior  sense  it  is  spiritual,  and  in  its  inmost  sense  it  is 
celestial;  and  in  each  sense  it  is  divine.  That  the  Word 
is  of  such  a  nature  and  quality,  does  not  appear  in  the  sense 
of  the  letter,  which  is  natural,  by  reason  that  man  has  here- 
tofore been  altogether  unacquainted  with  the  state  of  the 
heavens,  and  consequently  with  the  nature  of  the  spiritual 
principle,  and  the  celestial,  and  of  course  with  the  distinc- 
tion between  them  and  the  natural  principle. 

7.  The  distinction  between  these  degrees  cannot  be 
known,  except  by  the  knowledge  of  correspondence  :  for 
these  three  degrees  are  altogether  distinct  from  each  other, 
like  end,  cause,  and  effect,  or  like  what  is  prior,  posterior, 
and  postreme,  but  yet  make  one  by  correspondences  ;  for 
the  natural  degree  or  principle  corresponds  with  the  spirit- 
ual, and  also  with  the  celestial.  The  nature  and  meaning 
of  correspondence  may  be  seen  more  fully  explained  in 
the  treatise  concerning  Heaven  and  Hell^  being  there 
digested  under  these  two  articles,  1st.  Concerning  the  cor- 
respondence of  all  things  in  heaven  with  all  tilings  in  maUj 
n.  87 — 102  ;  2dly.  Concerning  the  correspondence  of  all 
things  in  heaven  with  oil  things  on  earth,  n.  103 — 115: 
and  it  will  be  further  seen  below  by  examples  adduced 
from  the  Word. 

8.  Inasmuch  as  the  Word  in  its  interior  is  spiritual  and 
celestial,  therefore  it  is  written  by  mere  correspondences, 
and  what  is  written  by  mere  correspondences,  in  its  ulti- 
mate sense  is  written  in  such  a  style  as  that  of  the  proph- 
ets and  evangelists,  which,  notwithstanding  its  apparent 
commonness,  contains  in  it  all  divine  and  angelic  wisdom. 

9.  2.  That  the  spiritual  sense  is  in  all  and  every  part 
of  the  Word.  This  cannot  be  better  seen  than  by  exam- 
ples ;  as  for  instance :  John  says  in  the  Revelation,  "I 
saw  heaven  opened,  and  behold  a  white  horse,  and  he  that 
sat  upon  him  was  called   Faithful  and  True,  and  in  right- 


10  DOCTRINE    OF    THE    NEW    JERUSALEM 

eousness  he  doth  judge  and  make  war.  His  eyes  were  as  a 
flame  of  fire,  and  on  his  head  were  many  crowns,  and  he 
had  a  name  written  that  no  man  knew  but  he  himself;  and 
he  was  clothed  with  a  vesture  dipped  in  blood  ;  and  his 
name  is  called  the  Word  ov  God.  And  the  armies 
which  were  in  heaven  followed  him  upon  white  horses, 
clothed  in  fine  linen,  white  and  clean.  And  he  hath  on 
his  vesture,  and  on  his  thigh  a  name  written,  King  of 
KINGS  and  Lord  of  lords.  And  I  saw  an  angel  stand- 
ing in  the  sun  :  and  he  cried  with  a  loud  voice,  saying  to 
all  the  fowls  that  fly  in  the  midst  of  heaven.  Come  and 
gather  yourselves  together  unto  the  supper  of  the  great 
God  ;  that  ye  may  eat  the  flesh  of  kings,  and  the  flesh  of 
captains,  and  the  flesh  of  mighty  men,  and  the  flesh  of 
horses,  and  of  them  that  sit  on  them,  and  the  flesh  of  all 
men,  both  free  and  bond,  both  small  and  great"  (xix. 
11 — 18).  What  these  words  signify  cannot  possibly  be 
known,  but  from  the  spiritual  sense  of  the  Word;  and  the 
spiritual  sense  of  the  Word  cannot  possibly  be  known 
but  from  the  science  of  correspondences ;  for  all  the 
above  words  are  correspondences,  and  there  is  not  one 
without  a  meaning.  The  science  of  correspondences 
teaches  what  is  signified  by  a  white  horse,  what  by  him 
that  sat  upon  him,  what  by  his  eyes  which  were  as  a 
flame  of  fire,  what  by  the  crowns  which  he  wore  on  his 
head,  what  by  his  vesture  dipped  in  blood,  what  by  white 
linen  with  which  the  armies  that  followed  him  in  hea- 
ven were  clothed,  what  by  the  angel  standing  in  the  sun, 
what  by  the  great  supper,  to  which  they  should  come 
and  gather  themselves,  what  by  the  flesh  of  kings,  and 
captains,  and  others,  which  they  should  eat.  The  partic- 
ular signification  of  all  these  expressions  in  their  spiritual 
sense  may  be  seen  explained  in  the  small  treatise  on  the 
White  Horse  ;  wherefore  it  is  needless  to  repeat  the  expla- 
nation. In  that  work  it  is  shown,  that,  in  the  passage 
here  quoted,  the  Lord  is  described  as  to  the  Word  ;  and 
that  by  his  eyes,  which  were  like  a  flame  of  fire,  and  by 
the  crowns  which  he  w^ore  on  his  head,  and  by  the  name 
which  no  one  knew  but  himself,  are  meant  the  spiritual 
sense  of  the  Word,  and  that  no  one  knows  what  the  Word 
is,  in  its  spiritual  sense,  except  the  Lord,  and  those  to 
whom  he  reveals  it ;  also,  that  by  his  vesture  dipped  in 
blood,  is  meant  the  natural  sense  of  the  Word,  which  is 
its  literal  sense,  to  which  violence  has  been  offered.     That 


RESPECTING    THE    SACRED    SCRIPTURE.  11 

it  is  the  Word  which  is  thus  described  is  very  evident,  from 
its  being  said,  Ms  name  is  called  the  Word  of  God  :  and 
that  it  is  the  Lord  who  is  meant,  is  likewise  evident,  for  it 
is  said  that  the  name  of  him  who  sat  on  the  white  horse, 
was  King  of  kings  and  Lord  of  lords.  That  the 
spiritual  sense  of  the  Word  is  to  be  opened  at  the  end  of 
the  church,  is  signified,  not  only  by  what  is  said  of  the 
white  horse,  and  of  him  that  sat  upon  it,  but  also  by  the 
great  supper  to  which  all  were  invited,  by  the  angel  stand- 
ing in  the  sun,  to  come,  and  to  eat  the  flesh  of  kings  and 
captains,  of  mighty  men,  of  horses  and  them  that  sat  on 
them,  and  of  men  both  free  and  bond.  All  these  expres- 
sions would  be  idle  unmeaning  words,  and  without  life  and 
spirit  unless  there  was  a  spiritual  sense  within  them,  as  the 
soul  is  in  the  body. 

10.  In  the  Revelation,  chap.  xxi.  the  New  Jerusalem  is 
thus  described:  "Her  light  was  like  unto  a  stone  most 
precious,  even  like  a  jasper  stone,  clear  as  crystal.  And 
she  had  a  wall  great  and  high,  and  had  twelve  gates,  and 
at  the  gates,  twelve  angels  and  names  written  thereon, 
which  are  the  names  of  the  twelve  tribes  of  the  children 
of  Israel.  And  the  wall  was  a  hundred  and  forty-four 
cubits,  according  to  the  measure  of  a  man,  that  is,  of  the 
angel ;  and  the  building  of  the  wall  was  of  jasper;  and  the 
foundations  of  all  manner  of  precious  stones,  of  jasper, 
sapphire,  chalcedony,  emerald,  sardonyx,  sardius,  chryso- 
lite, beryl,  topaz,  chrysoprasus,  jacinth,  and  amethyst. 
And  the  gates  were  twelve  pearls.  And  the  city  was  pure 
gold,  as  it  were  transparent  glass;  and  it  was  four  square  ; 
the  length  and  the  breadth,  and  the  height  of  it  equal, 
twelve  thousand  furlongs;"  with  many  other  circumstances. 
That  all  these  things  are  to  be  understood  spiritually, 
appears  from  hence;  that  by  the  New  Jerusalem  is  meant 
a  new  church,  which  is  to  be  established  by  the  Lord,  as 
is  sliown  in  The  Doctrine  of  the  Lord,  n.  02 — 65  :  and 
since  by  Jerusalem  is  there  signified  the  church,  it  follows 
of  consequence,  that  all  things  spoken  of  it  as  of  a  city, 
respecting  its  wall,  the  foundations  of  the  wall,  and  their 
measures,  contain  a  spiritual  sense,  inasmuch  as  all  things 
relating  to  the  church  are  spiritual.  What  the  expressions 
in  the  above  description  particularly  signify,  is  shown  in 
the  work  On  the  Neiv  Jerusalem,  n.  1.,  wherefore  it  is 
needless  here  to  repeat  the  explanation.  It  is  enough  to 
understand  from  thence,  that  there  is  a  spiritual  sense  in 


12  DOCTRINE    OF    THE    NEW    JERUSALEM 

every  part  of  the  description,  like  a  soul  in  its  body,  and 
that  without  such  a  sense  the  expressions  could  have  no 
reference  to  the  church  ;  as  where  it  is  said  that  the  city 
was  of  pure  gold,  its  gates  of  pearls,  the  wall  of  jasper, 
the  foundations  of  the  wall  of  precious  stones,  that  the 
wall  was  a  hundred  and  forty-four  cubits,  which  is  the 
measure  of  a  man,  that  is,  an  angel,  and  that  the  city  was 
in  length,  breadth,  and  height,  twelve  thousand  furlongs, 
with  many  other  particulars  :  but  whosoever,  by  the  sci- 
ence of  correspondences,  is  acquainted  with  the  spiritual 
sense  of  the  Word,  will  understand  those  expressions,  and 
will  see,  for  instance,  that  the  wall  and  its  foundations  sig- 
nify the  doctrinal  tenets  of  the  New  Church,  derived  from 
the  literal  sense  of  the  Word ;  and  that  the  numbers  twelve, 
one  hundred  and  forty-four,  twelve  thousand,  signify  sim- 
ilar things,  namely,  all  the  truths  and  goods  of  the  church, 
in  one  complex. 

11.  Again,  in  the  Revelation,  chap,  vii.,  it  is  written,  that 
there  were  sealed,  of  all  the  tribes  of  the  children  of  Israel, 
one  hundred  and  forty-four  thousand,  twelve  thousand  of 
each  particular  tribe;  of  the  tribe  of  Judah,  of  the  tribe 
of  Reuben,  of  Gad,  of  Ashur,  of  Naphthali,  of  Manasses, 
of  Simeon,  of  Levi,  of  Issachar,  of  Zebulon,  of  Joseph, 
and  of  Benjamin.  The  spiritual  sense  of  these  words 
teaches,  that  all  are  saved  in  whom  the  Lord  has  established 
liis  church  :  for,  in  a  spiritual  sense,  by  being  marked  in 
the  forehead,  or  sealed,  is  signified,  to  be  acknowledged  by 
the  Lord,  and  to  be  saved  :  by  the  twelve  tribes  of  Israel 
are  signified  all  of  that  church;  by  twelve,  twelve  thou- 
sand, and  one  hundred  and  forty-four  thousand,  are  signi- 
fied all ;  by  Israel  is  signified  the  church,  and  by  each 
particular  tribe,  some  particular  specific  principle  or  char- 
acter of  the  church.  If  this  spiritual  meaning  of  these 
words  be  not  known,  it  may  be  imagined  that  salvation  is 
confined  to  a  certain  number,  and  to  those  of  the  Israel- 
itish  and  Jewish  nation. 

12.  Again,  in  the  Revelation,  chap.  vi.  it  is  written, 
that  when  the  Lamb  opened  one  of  the  seals  of  the  Book, 
there  went  forth  a  white  horse,  and  that  he  who  sat  thereon 
had  a  bow,  and  that  a  crown  was  given  unto  him  :  and 
that  when  he  opened  the  second  seal,  there  went  forth  a 
red  horse,  and  that  to  him  who  sat  thereon  was  given  a  great 
sword  :  and  that  when  he  opened  the  third  seal,  there  went 
forth  a  black  horse,  and  that  he   that  sat  thereon  held  in 


RESPECTING    THE    SACRED    SCRIPTURE.  13 

his  hand  a  pair  of  balances :  and  that  when  he  opened  the 
fourth  seal,  there  went  forth  a  pale  horse,  and  that  the  name 
of  him  that  sat  thereon  was  Death.  What  these  words  sig- 
nify can  only  be  unfolded  by  the  spiritual  sense;  and  it  is 
fully  unfolded  when  it  is  known  what  is  signified  by  open- 
ing the  seals,  by  horses,  and  by  the  other  things  therein 
mentioned.  Thereby  are  described  the  successive  states 
of  the  church  from  its  beginning  to  its  end,  as  to  the 
understanding  of  the  Word  :  by  the  Lamb's  opening  the 
seals  of  the  Book,  is  signified  the  manifestation  of  those 
states  of  the  church  by  the  Lord  :  by  a  horse  is  signified 
the  understanding  of  the  Word  :  by  a  white  horse,  the 
understanding  of  truth  from  the  Word  in  the  first  state  of 
the  church  ;  by  the  bow  of  him  that  sat  upon  that  horse, 
the  doctrine  of  charity  and  faith  combating  against  false 
principles  ;  by  a  crown,  eternal  life  the  reward  of  victory  : 
by  a  red  horse  is  signified  the  understanding  of  the  Word 
destroyed,  as  to  the  principle  of  good,  in  the  second  state 
of  the  church  ;  by  a  great  sword,  f^alsity  combating  against 
truth  :  by  a  black  horse  is  signified  the  understanding  of 
the  Word  destroyed,  as  to  the  principle  of  truth,  in  the 
third  state  of  the  church  ;  by  a  pair  of  balances,  the  esti- 
mation of  truth  so  small  as  scarce  to  be  of  any  amount  : 
by  a  pale  horse  is  signified  the  understanding  of  the  Word 
annihilated,  by  the  evils  of  life  and  the  falsities  thence 
derived,  in  the  fourth  and  last  state  of  the  church  :  and  by 
death,  eternal  damnation.  That  such  is  the  signification  of 
the  contents  of  the  above  passage  in  the  spiritual  sense, 
does  not  appear  in  the  sense  of  the  letter,  or  the  natural 
sense:  wherefore,  unless  the  spiritual  sense  had  been  now 
for  once  opened,  the  Word,  as  to  this  and  other  passages 
in  the  Revelation,  must  have  been  closed  up,  so  that  at 
length  no  one  would  know  how,  and  in  what,  any  thing 
holy  lay  therein  concealed.  The  case  is  the  same  in 
respect  to  the  signification  of  the  four  horses  and  the  four 
chariots  that  came  forth  from  between  two  mountains  of 
brass;  see  Zech.  vi.  1 — 8. 

13.  Again,  in  the  Revelation,  chap.  ix.  it  is  written, 
*'  The  fifth  angel  sounded,  and  I  saw  a  star  fall  from  heaven 
unto  the  earth,  and  to  him  was  given  the  key  of  the  bot- 
tomless pit :  and  he  opened  the  bottomless  pit,  and  there 
arose  a  smoke  out  of  the  pit  as  the  smoke  of  a  great  fur- 
nace ;  and  the  sun  and  the  air  were  darkened  by  reason  of 
the  smoke  of  the  pit :  and  there  came  out  of  the  smoke 
2 


14  DOCTRINE    OF    THE    NEW    JERUSALEM 

locusts  upon  the  earth,  and  unto  them  was  given  power  as 
the  scorpions  of  the  earth  have  power : — the  shapes  of  the 
locusts  were  like  unto  horses  prepared  for  battle;    and  on 
their  heads  were  as  it  were  crowns   like  gold  ;    and  their 
faces  were  as  the  faces  of  men,  and  they  had  hair  as  the  hair 
of  women,  and  their  teeth  were  as  the  teeth  of  lions  ;   and 
they  had  breast-plates  as  it  were  breast-plates  of  iron  ;   and 
the  sound  of  their  wings  was  as  the  sound  of  chariots  of  many 
horses  running  to  battle  :  and  they  had  tails  like  unto  scorpi- 
ons, and  there  were  stings  in  their  tails  ;  and  their  power  was 
to  hurt  men  five  months  :    and  they  had  a  king  over  them, 
which  is  the  angel  of  the  bottomless  pit,  whose  name  in  the 
Hebrew  tongue  is  Abaddon,  but  in  the  Greek  tongue  hath  his 
name  Apollyon."    These  words,  in  like  manner,  must  needs 
be  unintelligible  to  every  one  who  is  not  acquainted  by  reve- 
lation with  the  spiritual   sense,  for  there  is  nothing  said  in 
this  passage  without  a  meaning,  but  the  whole  thereof,  and 
every  particular   expression  therein,  is  significative.     The 
subject   here    treated   of   is    concerning    the   state  of   the 
church,  when  all  the  knowledges  of  truth  from  the  Word 
are    destroyed,  in    consequence    whereof  man,   becoming 
sensual,  persuades  himself  that  falsities  are  truths.     By  a 
star   fallen  from   heaven   are   signified  the   knowledges  of 
truth  destroyed  :    by   the   sun   and   air  being  darkened,  is 
signified   the  light  of   truth    made    darkness  :    by   locusts 
which  came  forth  from  the  smoke  of  the  pit,  are  signified 
falsities  in  the  extremes,  such  as  appertain   to  those  who 
are   become   sensual,   and   who   see    and  judge   all  things 
according  to  fallacies:   by  a  scorpion  is  signified  their  per- 
suasive principle  or   faculty :    by  the  locusts  appearing  as 
horses  prepared  for  battle   is  signified  their  ratiocinations 
as  from  the  understanding  of  truth  :    by  the  locusts  having 
crowns  like  unto  gold  upon  their  heads,  and  having  faces 
as  the  faces  of  men,  is  signified,  that  they  appeared  to 
themselves  as  conquerors  and   as  wise  :    by  their  having 
hair  as  the  hair  of  women,  is  signified  that  they  appeared 
to  themselves  as  if  they  were  in  the  affection  of  truth :  by 
their  having  teeth  as   lions'  teeth,  is  signified,  that  sensual 
things,  which  are  the  ultimates  of  the  natural  man,  appear- 
ed to  them  as  if  they  had  power  over  all  things :   by  their 
having  breast-plates  as  breast-plates  of  iron,  are  signified 
argumentations  grounded  in  fallacies,  by  which  they  fight 
and  prevail ;   by  the   sound  of  their   wings  being   as  the 
sound  of  chariots  of  horses  running  to  battle,  are  signified 


RESPECTING    THE    SACRED    SCRIPTURE.  15 

ratiocinations  as  if  grounded  in  the  truths  of  doctrine  from 
the  Word,  for  whicli  they  were  to  combat:  by  their  having 
tails  as  scorpions,  are  signified  persuasions  :  by  their  hav- 
ing stings  in  their  tails,  are  signified  the  cunning  arts  of 
deceiving  thereby :  by  their  having  power  to  hurt  men  five 
months,  is  signified,  that  they  induce  a  kind  of  stupor  on 
those  who  are  principled  in  the  understanding  of  truth  and 
in  the  perception  of  good  :  by  their  having  a  king  over 
them,  the  angel  of  the  bottomless  pit,  whose  name  is 
Abaddon  or  Apollyon,  is  signified,  that  their  falsities  were 
from  hell,  the  abode  of  those  who  are  merely  natural,  and 
principled  in  self-intelligence.  This  is  the  spiritual  sense 
of  these  words,  whereof  nothing  appears  in  the  sense  of 
the  letter  :  and  the  like  spiritual  sense  is  contained  in  every 
part  of  the  book  of  the  Revelation.  It  is  to  be  observed, 
that,  in  the  spiritual  sense,  the  whole  has  a  regular  connex- 
ion and  coherence,  to  effect  and  perfect  which,  each  par- 
ticular expression  in  the  literal  or  natural  sense  is  conducive, 
insomuch  that  if  a  single  word  were  taken  away,  the  con- 
nexion would  be  broken  and  the  coherence  perish  ;  there- 
fore to  prevent  this,  it  is  added  at  the  end  of  this  prophet- 
ical book,  that  not  a  word  shall  be  taken  away  (Rev.  xxii. 
19).  The  case  is  similar  in  regard  to  the  books  of  the 
prophets  of  the  Old  Testament ;  from  which,  lest  any  thing 
should  be  taken  away,  it  was  effected  by  the  divine  provi- 
dence of  the  Lord,  that  each  particular  therein,  even  to 
letters,  should  be  counted  or  numbered;  which  was  done 
by  the  Masorites.* 

14.  Where  the  Lord  speaks  to  his  disciples  about  the 
consummation  of  the  age,  which  is  the  last  time  of  the 
church,  at  the  end  of  his  predictions  concerning  its  succes- 
sive changes  of  state  he  says,  ''Immediately  after  the  trib- 
ulation of  those  days,  shall  the  sun  be  darkened,  and  the 
moon  shall  not  give  her  light,  and  the  stars  shall  fall  from 
heaven,  and  the  powers  of  the  heavens  shall  be  shaken. 
And  then  shall  appear  the  sign  of  the  Son  of  Man  in 
heaven :  and  then  shall   all  the  tribes  of  the  earth  mourn, 

*It  maybe  expedient  to  inform  the  unlearned  reader,  that  the 
Masorites  were  Jewish  doctors,  authors  of  the  Masora,  which  was  a 
critique  on  the  Hebrew  text  of  the  Bible,  wherein  were  numbered 
the  verses,  words,  and  letters  of  the  text,  and  all  the  variations  of  it 
marked;  the  design  of  which  work  was,  to  secure  the  text  from  any 
alterations  which  might  otherwise  happen,  and  to  serve,  according  to 
the  Jewish  expression,  as  a  hedge  to  the  law. 


16  DOCTRINE    OF    THE    NEW    JERUSALEM 

and  they  shall  see  the  Son  of  Man  coming  in  the  clouds  of 
heaven  with  j)ower  and  great  glory.  And  he  shall  send  his 
angels  with  a  great  sound  of  a  trumpet,  and  they  shall 
gather  together  his  elect  from  the  four  winds,  from  one 
end  of  heaven  to  the  other"  (Matt.  xxiv.  29,  30,  31).  By 
these  words,  in  their  spiritual  sense,  is  not  meant  that  the 
sun  and  the  moon  should  be  darkened,  that  the  stars  should 
fall  from  heaven,  and  that  the  sign  of  the  Lord  should 
appear  in  the  heavens,  and  that  he  should  be  seen  in  the 
clouds,  attended  by  his  angels  with  trumpets ;  but  by  all 
these  expressions  are  meant  spiritual  things  relating  to  the 
church,  of  whose  final  state  or  period  they  are  spoken. 
For,  in  the  spiritual  sense,  by  the  sun  which  shall  be  dark- 
ened, is  meant  the  Lord  as  to  love  :  by  the  moon  which 
shall  not  give  her  light,  is  meant  the  Lord  as  to  faith  :  by 
the  stars  which  shall  fall  from  heaven,  are  meant  the 
knowledges  of  truth  and  good,  which  would  perish  :  by  the 
sign  of  the  Son  of  Man  in  heaven,  is  meant  the  appearance 
of  divine  truth  :  by  the  tribes  of  the  earth  which  shall 
mourn,  is  meant  the  failure  of  all  truth  which  should  be 
the  object  of  faith,  and  of  all  good  which  should  be  the 
object  of  love  :  by  the  coniing  of  the  Son  of  Man  in  the 
clouds  of  heaven  with  power  and  glory,  is  meant  the  pres- 
ence of  the  Lord  in  the  Word,  and  revelation;  by  the 
clouds  of  heaven  is  signified  the  literal  sense  of  the  Word, 
and  by  glory,  the  spiritual  sense :  by  the  angels  with  a 
great  sound  of  a  trumpet,  is  meant  heaven,  whence  divine 
truth  comes;  by  gathering  together  the  elect  from  the  four 
winds,  from  one  end  of  heaven  to  the  other,  is  meant  a 
new  church  as  to  love  and  faith.  That  in  this  passage  we 
are  not  to  understand  the  darkening  of  the  sun  and  moon, 
and  the  falling  of  the  stars  upon  the  earth,  is  evident  from 
the  writings  of  the  prophets,  where  mention  is  made  of 
the  same  circumstances  in  reference  to  the  state  of  the 
church  at  the  time  when  the  Lord  should  come  into  the 
world  ;  as  in  Isaiah  :  "  Behold,  the  day  of  Jehovah  cometh, 
cruel  both  with  wrath  and  fierce  anger  ; — for  the  stars  of 
heaven,  and  the  constellations  thereof,  shall  not  give  their 
light;  the  sun  shall  be  darkened  in  his  going  forth,  and 
the  moon  shall  not  cause  her  light  to  shine;  and  I  will 
punish  the  world  for  their  evil"  (xiii.  9,  10,  11);  and  in 
Joel  :  "The  day  of  Jehovah  cometh, — a  day  of  darkness 
— and  of  thick  darkness. — The  sun  and  the  moon  shall  be 
darkened,  and  the  stars  shall  withdraw  their  shining"  (ii. 


RESPECTING    THE    SACRED    SCRIPTURE.  17 

1,  2;  iii.  15);  and  in  Ezekiel  :  '^  I  will  cover  the  heaven, 
and  make  the  stars  thereof  dark ;  I  will  cover  the  sun  with 
a  cloud,  and  the  moon  shall  not  give  her  light;  all  the 
bright  lights  of  heaven  will  I  make  dark  over  thee,  and  set 
darkness  upon  thy  land"  (xxxii.  7,  8)  :  by  the  day  of  Jeho- 
vah is  meant  the  Lord's  advent  which  was  at  a  time  when 
there  was  no  longer  any  goodness  and  truth  remaining  in 
the  church,  nor  any  knowledge  of  the  Lord, 

15.  In  order  to  show  more  clearly  that  the  prophetical 
parts  of  the  Word  of  the  Old  Testament  are,  in  many 
places,  unintelligible  without  a  spiritual  sense,  I  shall  here 
adduce  a  few  passages;  as  this  in  Isaiah:  "Jehovah  of 
hosts  shall  stir  up  a  scourge  for  him,  according  to  the 
slaughter  of  Midian  at  the  rock  of  Oreb  ;  and  as  his  rod 
was  upon  the  sea,  so  shall  he  lift  it  up  after  the  manner  of 
Egypt.  And  it  shall  come  to  pass  in  that  day,  that  his 
burden  shall  be  taken  away  from  off  thy  shoulder,  and  his 
yoke  from  off  thy  neck. — He  is  come  to  Aiath,  he  shall 
pass  to  Migron,  at  Michmash  he  hath  laid  up  his  carriages. 
They  are  gone  over  the  passage  ;  they  have  taken  up  their 
lodging  at  Geba  ;  Ramah  is  afraid,  Gibeah  of  Saul  is  fled. 
Lift  up  thy  voice,  O  daughter  of  Gallim,  cause  it  to  be 
heard  unto,  O  Laish,  O  poor  Anatlioth ;  Madmenah  is 
removed  ;  the  inhabitants  of  Gebim  gather  themselves 
together;  as  yet  shall  he  remain  at  Nob  that  day  ;  he  shall 
shake  his  hand  against  the  mount  of  the  daughter  of  Zion, 
the  hill  of  Jerusalem  ;  he  shall  cut  down  the  thickets  of  the 
forest  with  iron,  and  Lebanon  shall  fall  by  a  mighty  one" 
(x.  26 — 34).  In  this  passage  there  occur  only  mere 
names,  from  which  no  meaning  can  be  drawn  but  by  the 
help  of  the  spiritual  sense;  in  which  sense,  all  names 
throughout  the  Word  signify  things  appertaining  to  heaven 
and  the  church.  By  virtue  of  this  sense  is  discovered  the 
signification  of  the  contents  of  the  above  passage,  as  de- 
noting that  the  whole  church  was  brought  into  devastation 
by  means  of  scientifics  perverting  all  truth,  and  confirming 
all  falsity.  Again,  in  the  same  prophet :  In  that  day,  **  the 
envy  also  of  Ephraim  shall  depart,  and  the  adversaries  of 
Judah  shall  be  cut  off;  Ephraim  shall  not  envy  Judah, 
and  Judah  shall  not  vex  Ephraim  ;  but  they  shall  fly  upon 
the  shoulders  of  the  Philistines  toward  the  west,  they 
shrill  spoil  them  of  the  east  together;  they  shall  lay  their 
hand  upon  Edom  and  Moab. — Jehovah  shall  utterly  destroy 
the  tongue  of  the  Egyptian  sea,  and  with  his  mighty  wind 
2* 


18  DOCTRINE    OF    THE    NEW    JERUSALEM 

shall  he  shake  his  hand  over  the  river,  and  shall  smite  it 
in  the  seven  streams,  and  make  men  go  over  dry-shod; 
and  there  shall  be  a  highway  for  the  remnant  of  his  people 
which  shall  be  left  from  Assyria"  (xi.  13 — 16).  In  this 
passage,  also,  it  is  impossible  to  see  any  thing  divine,  unless 
it  be  known  what  is  signified  by  each  particular  name,  not- 
withstanding the  subject  here  treated  of  is  concerning  the 
coming  of  the  Lord,  and  what  shall  come  to  pass  at  that 
time,  as  plainly  appears  from  verses  1 — 10:  without  the 
help  therefore  of  the  spiritual  sense,  how  is  it  possible  for 
any  one  to  discern  the  genuine  signification  of  these  words 
in  their  order,  as  denoting  that  they  who  through  ignorance 
are  principled  in  falses,  and  do  not  suffer  themselves  to  be 
seduced  by  evils,  will  come  to  the  Lord,  and  that  the  Word 
will  then  be  understood  by  the  church,  and  that  falsities  will 
then  be  no  longer  hurtful  to  them.  The  case  is  the  same 
in  those  passages  where  no  names  occur,  as  in  Ezekiel  : 
"  Thus  saith  the  Lord  Jehovah  :  Thou  Son  of  man,  speak 
unto  every  feathered  fowl,  and  to  every  beast  of  the  field, 
Assemble  yourselves,  and  come;  gather  yourselves  from 
every  side  to  my  sacrifice  which  I  do  sacrifice  for  you,  even 
a  great  sacrifice  upon  the  mountains  of  Israel ;  that  ye 
may  eat  flesh  and  drink  blood  ;  ye  shall  eat  the  flesh  of  the 
mighty,  and  drink  the  blood  of  the  princes  of  the  earth — 
ye  shall  eat  fat  till  ye  be  full,  and  drink  blood  till  ye  be 
drunken  of  my  sacrifice  which  I  have  sacrificed  for  you. 
Ye  shall  be  filled  at  my  table  with  horses  and  chariots, 
with  mighty  men,  and  with  all  men  of  war.  And  I  will 
set  my  glory  amongst  the  heathen"  (xxxix.  17 — 21.)  If  it 
be  not  known  by  the  spiritual  sense  what  is  signified  by 
sacrifice,  what  by  flesh  and  blood,  what  by  horses  and  char- 
iots, mighty  men,  and  men  of  war,  it  must  needs  ap- 
pear as  if  those  things  were  to  be  eaten  and  drunken ; 
but  the  spiritual  sense  teaches,  that  by  eating  flesh  and 
drinking  blood  of  the  sacrifice  which  the  Lord  Jehovah 
shall  sacrifice  on  the  mountains  of  Israel,  is  signified  to 
appropriate  Divine  Good  and  Divine  Truth  from  the  Word  ; 
for  this  passage  treats  of  the  calling  together  of  all  to  the 
Lord's  kingdom,  and  in  particular  of  the  establishment  of 
the  church  amongst  the  Gentiles  by  the  Lord.  Wiio  cannot 
see  that  by  flesh  is  not  here  meant  flesh,  nor  by  blood,  blood  ? 
as  where  it  is  said  that  they  should  drink  blood  till  they 
were  drunken,  and  that  they  should  be  filled  with  horses, 
chariots,  mighty  men,  and  all  men  of  war?  The  case  is 
similar  in  a  thousand  other  passages  in  the  prophets. 


RESPECTING    THE    SACRED    SCRIPTURE.  19 

16.  Without  the  spiritual  sense  it  is  impossible  for  any 
one  to  know  why  the  prophet  Jeremiah  was  commanded  to 
buy  himself  a  girdle,  and  not  to  draw  it  through  the  waters, 
but  to  go  to  Euphrates,  and  hide  it  there  in  a  hole  of  the 
rock,  (Jerem.  xiii.  1 — 7) ;  or  why  Isaiah  the  prophet  was 
commanded  to  loose  the  sackcloth  from  off  his  loins,  and 
to  put  off  his  shoe  from  off  his  foot,  and  to  go  naked  and 
barefoot  three  years  (Isaiah  xx.  2,  8) ;  or  why  Ezekiel  the 
prophet  was  commanded  to  make  a  razor  pass  upon 
his  head  and  upon  his  beard,  and  afterwards  to  divide 
them,  and  to  burn  a  third  part  in  the  midst  of  the  city,  and 
to  smite  a  third  part  with  the  sword,  and  to  scatter  a  third 
part  in  the  wind,  and  to  bind  a  little  of  them  in  his 
skirts,  and  at  last  to  cast  them  into  the  midst  of  the  fire 
(Ezek.  V.  1 — 4) ;  or  why  the  same  prophet  was  commanded 
to  lie  upon  his  left  side  three  hundred  and  ninety  days,  and 
upon  his  right  side  forty  days,  and  to  make  himself  a  cake 
of  wheat,  and  barley,  and  millet,  and  fitches,  with  cow's 
dung,  and  eat  it ;  and  in  the  mean  time  to  raise  a  rampart 
and  a  mound  against  Jerusalem  and  besiege  it  (Ezek,  iv. 
1 — 15);  or  why  Hosea  was  twice  commanded  to  take  to 
himself  a  harlot  to  wife  f  Hosea  i.  2 — 9  ;  iii.  2,  3) ;  with 
several  other  things  of  a  like  nature.  Moreover,  who  can 
know,  without  the  spiritual  sense,  what  is  signified  by  all 
things  appertaining  to  the  tabernacle;  as  by  the  ark,  the 
mercy-seat,  the  cherubim,  the  candlestick,  the  altar  of 
incense,  the  shew-bread  on  the  table,  and  the  vails  and  cur- 
tains? Or  who  would  know,  without  the  spiritual  sense, 
what  is  signified  by  Aaron's  holy  garments;  as  by  his  coat, 
his  cloak,  the  ephod,  the  uriin  and  thummim,  the  mitre, 
and  several  things  besides?  Or,  without  the  spiritual 
sense,  who  would  know  what  is  signified  by  all  those  par- 
ticulars which  were  enjoined  concerning  burnt  offerings, 
sacrifices,  meat-offerings,  and  drink-offerings;  and  also 
concerning  sabbaths  and  feasts?  The  truth  is,  that  noth- 
ing was  enjoined,  be  it  ever  so  minute,  but  what  was  signifi- 
cative of  something  appertaining  to  the  Lord,  to  heaven, 
and  to  the  church.  From  these  few  instances  then  it  may 
be  plainly  seen,  that  there  is  a  spiritual  sense  in  all  and 
every  part  of  the  Word. 

17.  That  the  Lord,  during  his  abode  in  the  world,  spoke 
by  correspondences,  and  thus  both  spiritually  and  naturally 
at  thesame  time,  may  appear  from  his  parables,  in  which 
evey  single   expression   contains  in  it  a  spiritual   sense. 


20  DOCTRINE    OF    THE    NEW    JERUSALEM 

As,  for  example,  in  the  parable  of  the  ten  virgins,  he  says, 
*' Then  shall  the  kingdom  of  heaven  be  likened  unto  ten 
virgins,  who  took  their  lamps,  and  went  forth  to  meet  the 
bridegroom.  And  five  of  them  were  wise,  and  five  were 
foolish  :  they  that  were  foolish,  took  their  lamps,  and  took 
no  oil  with  them,  but  the  wise  took  oil  in  their  vessels  with 
their  lamps.  Whilst  the  bridegroom  tarried,  they  all  slum- 
bered and  slept:  and  at  midnight  there  was  aery  made, 
Behold,  the  bridegroom  cometh,  go  ye  out  to  meet  him. 
Then  all  those  virgins  arose  and  trimmed  their  lamps  ;  and 
the  foolish  said  unto  the  wise,  Give  us  of  your  oil,  for  our 
lamps  are  gone  out:  but  the  wise  answered,  saying.  Not  so, 
lest  there  be  not  enough  for  us  and  you  :  but  go  ye  rather 
to  them  that  sell,  and  buy  for  yourselves.  And  while  they 
went  to  buy,  the  bridegroom  came,  and  they  that  were  ready 
went  in  with  him  to  the  marriage,  and  the  door  was  shut. 
Afterward  came  also  the  other  virgins,  savinor.  Lord,  Lord, 
open  to  us;  but  he  answered  and  said,  Verily,  I  say  unto 
you,  I  know  you  not"  (Matt.  xxv.  1 — 13).  That  there  is  a 
spiritual  sense  in  every  part  of  this  parable,  and  conse- 
quently a  divine  holiness,  can  only  be  seen  by  those  who 
are  apprised  of  the  existence  of  a  spiritual  sense,  and  are 
acquainted  with  its  nature.  In  the  spiritual  sense,  by  the 
kingdom  of  God  is  meant  heaven  and  the  church  ;  by  the 
bridegroom,  the  Lord;  by  a  wedding,  the  marriage  of 
the  Lord  with  heaven  and  the  church  by  the  good  of  love 
and  faith  ;  by  virgins,  those  who  belong  to  the  church  ;  by 
ten,  all  ;  by  five,  some  part ;  by  lamps,  the  truths  of  faith; 
by  oil,  the  good  of  love  ;  by  sleeping  and  awaking,  the  life 
of  man  in  the  world,  which  is  natural  life,  and  his  life 
after  death  which  is  spiritual  ;  by  buying,  to  procure  for 
themselves;  by  going  to  them  that  sell  and  buying  oil,  to 
procure  for  themselves  the  good  of  love  from  others 
after  death  :  and  because  this  is  then  impracticable,  there- 
fore, although  they  came  with  their  lamps  and  the  oil  they 
had  bought  to  the  marriage  door,  yet  the  bridegroom  said 
unto  them,  "  T  know  you  not ;"  the  reason  is,  because 
man,  after  the  conclusion  of  his  life  in  this  world,  retains 
the  nature  and  quality  which  he  had  acquired  by  that  life. 
From  hence  it  is  evident,  that  the  Lord  spoke  by  mere 
correspondences,  and  this  in  consequence  of  speaking  from 
the  Divinity  which  was  in  him,  and  belonged  to  him.  That 
the  bridegroom  signifies  the  Lord,  that  the  kingdom  of 
God  signifies  heaven  and  the  church,  and  that  a  marriage 


RESPECTING    THE    SACRED    SCRIPTURE.  21 

Signifies  the  Lord's  marriage  with  the  church  by  the  good 
of  love  and  of  faith  ;  that  virgins  signify  those  who  are  of 
the  church,  ten,  all ;  five,  some;  to  sJeep,  a  natural  state; 
to  buy,  to  procure  for  themselves  ;  a  door,  entrance  into 
heaven  ;  and  not  to  know,  when  spoken  by  the  Lord,  not 
to  be  principled  in  the  love  of  him  ; — all  this  may  appear 
from  many  passages  in  the  prophetical  parts  of  the  Word, 
where  the  same  expressions  have  a  similar  signification. 
Because  virgins  signify  those  who  belong  to  the  church, 
therefore  in  the  prophetical  parts  of  the  Word  we  find  so 
frequent  mention  made  of  the  virgin  and  daughter  of 
Zion,  of  Jerusalem,  of  Judah,  and  of  Israel ;  and  because 
oil  signifies  the  good  of  love,  therefore  all  the  holy  things 
of  the  Israelitish  church  were  anointed  with  oil.  It  is 
also  similar  in  respect  to  the  other  parables,  and  all  the 
words  spoken  by  the  Lord  ;  and  it  was  from  this  ground 
that  the  Lord  declares  that  his  "words  are  spirit  and  are 
life"  (John  vi.  63).  The  case  is  the  same  with  all  the 
Lord's  miracles,  which  were  divine,  as  signifying  various 
states  amongst  those  with  whom  the  church  was  to  be 
established  by  the  Lord.  Thus  when  the  blind  received 
sight,  it  signified  that  they  should  receive  understanding 
who  were  in  ignorance  of  the  truth  ;  when  the  deaf  received 
hearing,  it  signified,  that  they  should  hearken  and  obey 
who  had  heard  nothing  before  concerning  the  Lord,  and 
concerning  the  Word:  when  the  dead  were  raised,  it  signi- 
fied, that  they  should  become  alive,  who  otherwise  would 
have  spiritually  perished  :  and  so  in  other  cases.  This  is 
meant  by  the  Lord's  reply  to  the  disciples  of  John,  who 
sent  to  ask  whether  he  was  he  who  should  come:  "Go  and 
shew  John  again  those  things  which  ye  do  hear  and  see: 
the  blind  receive  their  sight,  and  the  lame  walk,  the  lepers 
are  cleansed,  and  the  deaf  hear,  the  dead  are  raised  up, 
and  the  poor  have  the  Gospel  preached  to  them"  (Matt.  xi. 
3,  4,  5).  Moreover,  all  the  miracles  related  in  the  Word 
contain  in  them  such  things  as  relate  to  the  Lord,  to  heaven, 
and  the  church;  on  which  account  they  are  divine  mira- 
cles, and  are  distinguished  from  miracles  not  divine.  These 
few  observations  may  serve  to  illustrate  the  nature  and 
meaning  of  the  spiritual  sense  of  the  Word,  and  to  show 
that  it  exists  in  the  whole  of  it,  and  in  every  part. 

18.  3.  That  it  is  owing  to  the  spiritual  sense  that  the 
Word  is  divinely  inspired,  and  holy  in  every  syllable.  It 
is  asserted  in  the  church,  that  the  Word  is  holy,  inasmuch 


22  DOCTRINE    OF    THE    NEW    JERUSALEM 

as  Jehovah  God  spoke  it ;  but  because  its  holiness  does 
hot  appear  in  its  literal  sense,  they  who  once  begin  to 
doubt  about  its  holiness  on  that  account,  in  the  future 
course  of  their  reading  confirm  their  doubts  by  many  pas- 
sages they  meet  with,  suggesting  these  questions  :  "  Can 
this  be  holy?  Can  this  be  divine?"  In  order,  therefore 
to  prevent  the  influence  of  such  doubts  on  men's  minds, 
lest  they  should  destroy  the  Lord's  conjunction  with  the 
church  that  is  in  possession  of  the  Word,  it  has  pleased 
the  Lord  at  this  time,  to  reveal  its  spiritual  sense,  for  the 
purpose  of  discovering  to  mankind  in  what  part  of  it  its 
divine  sanctity  lies  concealed.  But  to  illustrate  this,  let 
us  apply  to  examples.  In  the  Word  we  find  frequent  men- 
tion made,  sometimes  of  Egypt,  sometimes  of  Assyria, 
sometimes  of  Edom,  of  Moab,  of  the  children  of  Ammon, 
of  Tyre  and  Sidon,  and  of  Gog  :  they,  now,  who  do  not 
know  that  by  those  names  things  relating  to  heaven  and 
the  church  are  signified,  may  be  easily  led  into  the  erro- 
neous notion,  that  the  Word  treats  much  of  people  and 
nations,  and  but  little  of  heaven  and  the  church,  thus 
much  about  earthly  things,  and  but  little  about  heavenly 
things  ;  whereas,  were  such  persons  acquainted  with  what 
is  signified  by  those  people  and  nations,  or  by  their  names, 
this  might  be  a  means  to  lead  them  out  of  error  into  truth. 
In  like  manner  when  it  is  observed  that  in  the  Word  fre- 
quent mention  is  made  of  gardens,  groves,  and  woods  ;  and 
also  of  the  trees  that  grow  therein,  as  the  olive,  the  vine, 
the  cedar,  the  poplar,  and  the  oak  :  and  also  of  lambs, 
sheep,  goats,  calves,  oxen  ;  and  likewise  of  mountains, 
hills,  valleys,  fountains,  rivers,  waters,  and  the  like :  he 
who  knows  nothing  of  the  spiritual  sense  of  the  Word 
must  of  necessity  be  led  to  suppose,  that  nothing  further 
is  meant  by  these  things  than  what  is  expressed  in  the 
letter  ;  for  he  little  thinks  that  by  a  garden,  a  grove,  and  a 
wood,  are  meant  wisdom,  intelligence,  and  science;  that 
by  the  olive,  the  vine,  and  the  cedar,  the  poplar,  and  the 
oak,  are  meant  the  good  and  truth  of  the  church,  under 
the  different  qualities  of  celestial,  spiritual,  rational,  natural, 
and  sensual  ;  that  by  a  lamb,  a  sheep,  a  goat,  a  calf,  and 
an  ox,  are  meant  innocence,  charity,  and  natural  affection; 
that  by  mountains,  hills,  and  valleys,  are  meant  the  higher, 
the  lower,  and  the  lowest  things  relating  to  the  church. 
The  case  is  in  like  manner  altered,  when  the  reader  is 
aware,   that   by   Egypt   is  signified  what   is  scientific,  by 


RESPECTING    THE    SACRED    SCRIPTURE.  23 

Assyria  what  is  rational,  by  Edom  what  is  natural,  by  Moab 
the  adulteration  of  good,  by  the  children  of  Ammon  the 
adulteration  of  truth,  by  Tyre  and  Sidon  the  knowledges 
of  goodness  and  truth,  and  by  Gog  external  worship  with- 
out internal.  When  the  mind  is  opened  to  this  knowledge, 
it  may  then  be  able  to  conceive  that  the  Word  treats  solely 
of  heavenly  things,  and  that  the  earthly  things  mentioned 
in  it  are  only  the  subjects  wherein  those  heavenly  ones  are 
contained.  But  it  may  be  expedient  to  illustrate  this  also 
by  an  example  taken  from  the  Word.  It  is  written  in 
David,  '*  The  voice  of  Jehovah  is  upon  the  waters  :  the 
God  of  glory  thundereth  :  Jehovah  is  upon  many  waters; 
the  voice  of  Jehovah  breaketh  the  cedars  ;  yea,  Jehovah 
breaketh  the  cedars  of  Lebanon;  he  maketh  them  also  to 
skip  like  a  calf,  Lebanon  and  Sirion,  like  a  young  unicorn  : 
the  voice  of  Jehovah  divideth  the  flames  of  fire  ;  the  voice 
of  Jehovah  shaketh  the  wilderness,  Jehovah  shaketh  the  wil- 
derness of  Kadesh  ;  the  voice  of  Jehovah  maketh  the  hinds 
to  calve,  and  discovereth  the  forests  ;  but  in  his  temple  doth 
every  one  speak  of  his  glory"  (Psalm  xxix.  3 — 9).  In  this 
passage,  if  the  reader  is  not  aware  that  all  the  particulars 
thereof  are  holy  and  divine  as  to  each  single  expression,  he 
may  say  within  himself,  if  he  be  a  merely  natural  man,*'  What 
can  this  mean  that  Jehovah  sits  upon  the  waters,  that  by  his 
voice  he  breaks  the  cedars,  that  he  causes  them  to  skip  like  a 
calf,  and  Lebanon  like  a  young  unicorn  ;  and  that  he  causeth 
the  hinds  to  calve  ;"  not  to  mention  other  particulars  :  for 
he  knows  not  that  the  power  of  Divine  Truth,  or  the  Word, 
is  described  by  these  things  in  the  spiritual  sense;  for  in 
that  sense,  by  the  voice  of  Jehovah,  which  is  there  called 
thunder,  is  meant  the  Divine  Truth  or  Word  in  its  power  : 
by  the  many  waters  on  which  Jehovah  sits,  are  meant  the 
truths  thereof;  by  cedars  and  by  Lebanon,  which  he  breaks 
and  bruises,  are  meant  the  falsities  of  the  rational  man; 
by  a  calf  and  a  young  unicorn,  are  meant  the  falsities  of 
the  natural  and  sensual  man;  by  a  flame  of  fire,  the  affec- 
tion of  falsity  ;  by  the  wilderness,  and  the  wilderness  of 
Kadesh,  the  church  where  there  is  no  truth  and  goodness ; 
by  hinds,  which  the  voice  of  Jehovah  causes  to  calve,  are 
meant  the  Gentiles  who  are  principled  in  natural  good  ;  and 
by  the  forests  which  he  discovers,  are  meant  the  sciences 
and  knowledges  which  the  Word  opens  to  them  ;  where- 
fore it  follows,  that  in  his  temple  every  one  declares  glory  ; 
by  which  is  meant,  that  in  all  the  particulars  of  the  Word 


5J4  DOCTRINE    OF    THE    NEW    JERUSALEM 

there  are  contained  divine  truths;  for  a  temple  signifies 
the  Lord,  and  consequently  the  Word,  and  also  heaven 
and  the  church,  and  glory  signifies  Divine  Truth.  Hence 
it  appears,  that  there  is  not  a  single  expression  in  this  pas- 
sage, but  what  describes  the  divine  power  of  the  Word  put 
forth  against  falsities  of  every  kind  amongst  natural  men, 
and  the  divine  power  exerted  in  reforming  the  Gentiles. 

19.  There  is  in  the  Word  a  sense  still  more  interior 
which  is  called  Celestial,  concerning  which  somewhat 
was  said  above,  n.  6;  but  this  sense  cannot  easily  be 
unfolded,  not  being  so  much  the  object  of  intellectual 
thought,  as  of  will-affection.  The  true  ground  and  reason 
why  there  is  in  the  Word  a  sense  still  more  interior,  which 
is  called  celestial,  is,  because  from  the  Lord  proceed  Divine 
Good  and  Divine  Truth,  Divine  Good  from  his  Divine 
Love,  and  Divine  Truth  from  his  Divine  Wisdom  ;  each 
is  in  the  Word,  for  the  Word  is  the  Divine  Proceeding. 
It  is  on  this  account  that  the  Word  imparts  life  to  those 
that  read  it  under  holy  influence  :  but  more  will  be 
said  on  this  subject  in  another  place,  where  it  will  be 
shown  that  a  marriage  of  the  Lord  with  the  church, 
and  consequently  a  marriage  of  goodness  and  truth,  is  con- 
tained in  every  particular  of  the  Word. 

20.  4.  That  the  spiritual  sense  of  the  Word  has  hereto- 
fore remained  unknown.  That  all  things  in  nature,  both  in 
general  and  in  particular,  correspond  to  things  spiritual, 
and,  in  like  manner,  all  and  every  thing  in  the  human 
body,  is  shown  in  the  treatise  concerning  Heaven  and  Hell, 
n.  87 — 105.  But  what  is  meant  by  correspondence,  has  to 
this  day  remained  unknown,  notwithstanding  it  was  a  sub- 
ject most  familiar  to  the  men  of  the  most  ancient  times, 
who  esteemed  it  the  chief  of  sciences,  and  cultivated  it  so 
universally,  that  all  their  books  and  tracts  were  written  by 
correspondences.  The  book  of  .Job,  which  was  a  book  of 
the  ancient  church,  is  full  of  correspondences.  The  hiero- 
glyphics of  the  Egyptians,  and  the  fabulous  stories  of 
antiquity,  were  founded  on  the  same  science.  All  the  an- 
cient churches  were  churches  representative  of  spiritual 
things  ;  and  their  ceremonies,  and  also  their  statutes, 
which  were  rules  for  the  institution  of  their  worship,  con- 
sisted of  mere  correspondences ;  in  like  manner,  every 
thing  in  the  Israelitish  church,  their  burnt-offerings  and 
sacrifices,  with  all  the  particulars  belonging  to  each,  were 
correspondences :    so    also    was  the   tabernacle,  with    all 


RESPECTING   THE    SACRED    SCRIPTURE.  25 

things  contained  in  it:  and  likewise  their  festivals,  as  the 
feast  of  unleavened  bread,  the  feast  of  tabernacles,  the 
feast  of  the  first-fruits  ;  also,  the  priesthood  of  Aaron  and 
the  Levites,  and  their  garments  of  holiness  ;  and  beside 
the  things  above  mentioned,  all  their  statutes  and  judg- 
ments, relating  to  worship  and  life,  were  correspondences. 
Now,  forasmuch  as  divine  things,  fix  their  existence  in 
outward  nature  in  correspondences,  therefore  the  Word 
was  written  by  mere  correspondences ;  and  for  the  same 
reason  the  Lord,  in  consequence  of  speaking  from  Divin- 
ity, spoke  by  correspondences;  for  whatever  proceeds 
from  Divinity,  when  it  comes  into  outward  nature,  mani- 
fests itself  in  such  outward  things  as  correspond  with  what 
is  divine  ;  which  outward  things  become  then  the  reposito- 
ries of  divine  things,  otherwise  called  celestial  and  spiritual, 
which  lie  concealed  within  them, 

21.  I  have  been  informed,  that  the  men  of  the  Most 
Ancient  Church,  which  was  before  the  flood,  were  of  so 
heavenly  a  genius,  that  they  conversed  with  angels,  and 
that  they  had  the  power  of  holding  such  converse  by  means 
of  correspondences;  hence  the  state  of  their  wisdom  be- 
came such,  that,  on  viewing  any  of  the  objects  of  this 
world,  they  not  only  thought  of  them  naturally,  but  also 
spiritually,  thus  in  conjunction  with  the  angels  of  heaven. 
I  have  been  further  informed,  that  Enoch,  who  is  spoken 
of  in  Oenesis,  chap.  v.  21 — 24,  together  with  his  associ- 
ates collected  correspondences  from  the  lips  of  these  celes- 
tial men,  and  transmitted  the  science  of  them  to  posterity  ; 
in  consequence  of  which,  the  science  of  correspondences 
was  not  only  known  in  many  kingdoms  of  Asia,  but  also 
much  cultivated,  particularly  in  the  land  of  Canaan,  Egypt, 
Assyria,  Chaldea,  Syria,  and  Arabia,  and  in  Tyre,  Sidon, 
and  Nineveh ;  and  that  from  thence  it  was  conveyed  into 
Greece,  where  it  was  changed  into  fable,  as  may  appear 
from  the  works  of  the  oldest  writers  of  that  country. 

22.  But  as  the  representative  rites  of  the  church,  which 
were  correspondences,  began,  in  process  of  time,  to  be 
corrupted  by  idolatrous  and  likewise  magical  applications 
of  them;  therefore  the  science  of  correspondences  was, 
by  the  divine  providence  of  the  Lord,  gradually  lost,  and, 
amongst  the  Israelitish  and  Jewish  people  entirely  obliter- 
ated. The  divine  worship  of  that  people  consisted  indeed 
of  mere  correspondences,  and  consequently  was  represent- 
ative   of  heavenly  things  ;  but  still  they  had  no  knowledo-e 

3  "^ 


26  DOCTRINE    OF    THE    NEW    JERUSALEM 

of  a  single  thing  represented  ;  for  they  were  altogether 
natural  men,  and  therefore  had  neither  inclination  nor 
ability  to  gain  any  knowledge  of  spiritual  and  celestial 
subjects  :  for  the  same  reason  they  were  necessarily  igno- 
rant of  correspondences,  these  being  representations  of 
things  spiritual  and  celestial  in  things  natural. 

23.  The  reason  why  the  idolatries  of  the  Gentiles  of  old 
took  their  rise  from  the  science  of  correspondences,  was, 
because  all  things  that  appear  on  the  face  of  the  earth  have 
correspondence ;  consequently,  not  only  trees  and  vege- 
tables, but  also  beasts  and  birds  of  every  kind ;  with  fishes 
and  all  other  things.  The  ancients,  who  were  versed  in 
the  science  of  correspondences,  made  themselves  images, 
which  corresponded  with  heavenly  things  ;  and  were  greatly 
delighted  with  them  by  reason  of  their  signification,  and 
because  they  could  discern  in  them  what  related  to  heaven 
and  the  church  :  they  therefore  placed  those  images  not 
only  in  their  temples,  but  also  in  their  houses;  not  with 
any  intention  to  worship  them,  but  to  serve  as  means  of 
recollecting  the  heavenly  things  signified  by  them.  Hence, 
in  Egypt,  and  in  other  places,  they  made  images  of  calves, 
oxen,  and  serpents,  and  also  of  children,  old  men,  and 
virgins  ;  because  calves  and  oxen  signified  the  affections 
and  powers  of  the  natural  man  ;  serpents  the  prudence  of 
the  sensual  man;  children,  innocence  and  charity;  old 
men,  wisdom  ;  and  virgins,  the  affections  of  truth  ;  and  so 
in  other  instances.  Succeeding  ages,  when  the  science  of 
correspondences  was  obliterated,  began  to  adore  as  holy, 
and  at  length  to  worship  as  deities,  the  images  and  resem- 
blances set  up  by  their  forefathers,  because  they  found 
them  in  and  about  their  temples.  The  case  was  the  same 
with  other  nations;  as  with  the  Philistines  in  Ashdod, 
whose  God,  Dagon  (concerning  whom,  see  1  Sam.  v.  1  to 
the  end)  was,  in  its  upper  part,  like  a  man,  and  in  its  lower 
part  like  a  fish  ;  the  reason  of  which  was,  because  a  man 
signifies  intelligence,  and  a  fish,  science,  which  make  a 
one.  For  the  same  reason,  the  ancients  performed  their 
worship  in  gardens  and  in  groves,  according  to  the  different 
kinds  of  trees  growing  in  them,  and  also  on  mountains 
and  hills  ;  for  gardens  and  groves  signified  wisdom  and 
intelligence,  and  every  particular  tree  something  that  had 
relation  thereto;  as  the  olive,  the  good  of  love  ;  the  vine, 
truth  derived  from  that  good  ;  the  cedar,  good  and  truth 
rational ;  a  mountain  signified  the  highest  heaven  ;  a  hill, 


RESPECTING    THE    SACRED    SCRIPTURE.  27 

the  heaven  beneath.  That  the  science  of  correspondences 
remained  amongst  many  eastern  nations,  even  till  the  com- 
ing of  the  Lord,  may  appear  also  from  the  wise  men  of  the 
east,  who  visited  the  Lord  at  his  nativity  ;  wherefore  a  star 
went  before  them,  and  they  brought  with  them  gifts,  gold, 
frankincense,  and  myrrh  (Matt.  ii.  1,2,  9,  10,  11);  for 
the  star  which  went  before  them  signified  knowledge  from 
heaven;  gold  signified  celestial  good ;  frankincense,  spirit- 
ual good  ;  and  myrrh,  natural  good  ;  which  are  the  three 
constituents  of  all  worship.  But  still  there  was  no  knowl- 
edge whatever  of  the  science  of  correspondences  amongst 
the  Israelitish  and  Jewish  people,  although  all  parts  of 
their  worship,  and  all  the  statutes  and  judgments  given 
them  by  Moses,  and  all  things  contained  in  the  Word,  were 
mere  correspondences  ;  the  reason  was,  because  they  were 
idolaters  at  heart  and  consequently  of  such  a  nature  and 
genius,  that  they  were  not  even  willing  to  know  that  any 
part  of  their  worship  had  a  celestial  and  spiritual  signifi- 
cation, for  they  believed  that  all  the  parts  of  it  were  holy 
of  themselves  ;  wherefore  had  the  celestial  and  spiritual 
significations  been  revealed  to  them,  they  would  not  only 
have  rejected,  but  also  have  profaned  them  :  for  this  reason 
heaven  was  so  shut  to  them,  that  they  scarcely  knew 
whether  there  was  such  a  thing  as  eternal  life.  That  such 
was  the  case  with  them,  appears  evident  from  the  circum- 
stance, that  they  did  not  acknowledge  the  Lord,  although 
the  whole  Scripture  throughout  prophesied  concerning  him 
and  foretold  his  coming  ;  and  they  rejected  him  solely  on 
this  account,  because  he  instructed  them  about  a  heavenly 
kingdom,  and  not  about  an  earthly  one  ;  for  they  wanted  a 
Messiah  who  should  exalt  them  above  all  the  nations  in  the 
world,  and  not  a  Messiah  who  should  provide  only  for  their 
eternal  salvation.  They  affirm,  however,  that  in  the  Word 
are  contained  many  arcana,  which  are  called  mystical ;  but 
they  have  no  inclination  to  learn  that  those  arcana  relate  to 
the  Lord.  Tell  them  that  they  relate  to  gold,  and  they 
immediately  desire  to  know  them. 

24.  The  reason  why  the  science  of  correspondences, 
which  is  the  key  to  the  spiritual  sense  of  the  Word,  was 
not  discovered  to  later  ages,  was,  because  the  Christians  of 
the  primitive  church  were  men  of  such  great  simplicity, 
that  it  was  impossible  to  discover  it  to  them  ;  for  had  it 
been  discovered,  they  would  have  found  no  use  in  it,  nor 
would  they  have  understood   it,     After  those  first  ages  of 


28  DOCTRINE    OF    THE    NEW    JERUSALEM 

Christianity,  there  arose  thick  clouds  of  darkness,  and 
overspread  the  whole  Christian  world,  in  consequence  of 
the  establishment  of  the  papal  dominion  ;  arid  they  who 
are  subject  thereto,  and  have  confirmed  themselves  in  its 
false  doctrines,  have  neither  capacity  nor  inclination  to 
apprehend  any  thincr  of  a  spiritual  nature,  consequently, 
what  is  the  nature  of  the  correspondence  of  things  natural 
with  things  spiritual  in  the  Word  :  for  by  this  they  would 
be  convinced,  that  by  Peter  is  not  meant  Peter,  but  the 
Lord  as  a  rock,  signified  by  Peter  :  and  they  would  also  be 
convinced,  that  the  Word,  even  to  its  inmost  contents,  is 
divine,  and  that  the  papal  decrees  respectively  are  of  no 
account.  But  after  the  reformation,  as  men  began  to 
divide  faith  from  charity,  and  to  worship  God  under  three 
persons,  consequently  three  gods,  whom  they  conceive  to 
be  one,  therefore  at  that  time  heavenly  truths  were  con- 
cealed from  them;  for  if  they  had  been  discovered  they 
would  have  been  falsified,  and  would  have  been  abused  to 
the  confirmation  of  faith  alone  without  being  at  all  applied 
to  charity  and  love  :  thus  also  men  would  have  closed 
heaven  against  themselves. 

25.  The  reason  why  the  spiritual  sense  of  the  Word  is 
at  this  day  made  known  by  the  Lord,  is,  because  the  doc- 
trine of  genuine  truth  is  now  revealed ;  and  this  doctrine, 
and  no  o  her,  agrees  with  the  spiritual  sense  of  the  Word. 
This  sense  is  likewise  signified  by  the  Lord's  appearing  in 
the  clouds  with  glory  and  power  (Matt.  xxiv.  30,  31)  : 
which  chapter  treats  of  the  consummation  of  the  age,  by 
which  is  meant  the  last  time  of  the  church.  The  opening 
of  the  Word  as  to  its  spiritual  sense  was  also  promised  in 
the  Revelation,  and  that  sense  is  there  meant  by  the  white 
horse,  and  by  the  great  supper  to  which  all  are  invited 
(chap.  xix.  11 — IS).  That  the  spiritual  sense  far  a  long 
4jme  will  not  be  acknowledged,  and  that  this  will  be  solely 
owing  to  the  influence  of  those  who  are  principled  in  falsi- 
ties of  doctrine,  particularly  concerning  the  Lord,  and 
therefore  do  not  admit  truths,  is  meant  in  the  Revelation 
by  the  beast,  and  by  the  kings  of  the  earth,  who  would 
make  war  with  him  that  sat  on  the  white  horse,  chap.  xix. 
19;  by  ihe  beast  are  meant  the  Roman  Catholics,  as  chap, 
xvii.  3;  and  by  the  kings  of  the  earth  are  meant  the  Re- 
formed, who  are  principled  in  falsities  of  doctrine. 

26.  5.  That  hereafter  the  spiritual  sense  of  the  Word 
will  be  made  known  unto  none,  but  those  who  are  principled 


RESPECTING    THE    SACRED    SCRIPTURE.  29 

in  genuine  truths  from  the  Lord.  The  reason  is,  because 
no  one  can  see  the  spiritual  sense,  except  it  be  given  him 
by  the  Lord  alone,  and  except  he  be  principled  in  divine 
truths  from  the  Lord.  For  the  spiritual  sense  of  the  Word 
treats  solely  of  the  Lord  and  of  his  kingdom,  and  that  \s 
the  sense  which  his  angels  in  heaven  are  in  the  perception 
of,  for  It  is  his  divine  truth  there.  This  it  is  possible  for 
man  to  violate,  supposing  him  versed  in  the  science  of 
correspondences,  and  desirous  thereby  to  explore  the  spirit- 
ual sense  of  the  Word,  under  the  influence  of  his  own 
self-derived  intelligence  alone  ;  for  by  some  corresponden- 
ces with  which  he  is  acquainted,  he  may  pervert  the  spirit- 
ual sense,  and  force  it  even  to  confirm  what  is  false ;  and 
this  would  be  to  offer  violence  to  divine  truth,  and  conse- 
quently to  heaven  also ;  wherefore,  if  any  one  wishes  to 
open  that  sense  by  virtue  of  his  own  power,  and  not  of 
the  Lord's,  heaven  is  closed  against  him  ;  in  which  case,  he 
either  loses  sight  of  all  truth,  or  falls  into  spiritual  insanity. 
To  this  may  be  added  another  reason,  viz.,  that  the  Lord 
teaches  every  one  by  means  of  the  Word,  and  grounds  his 
teaching  on  the  knowledges  which  man  is  in  possession  of, 
never  infusing  new  ones  immediately  ;  wherefore  unless  a 
man  be  principled  in  divine  truths,  or  if  he  be  only  in  posses- 
sion of  a  {evj  truths,  and  in  falsities  at  the  same  time,  he 
may  falsify  truths  by  falsities  ;  as  is  done  by  every  heretic, 
as  is  well  known,  with  regard  to  the  literal  sense  of  the 
Word.  To  prevent,  therefore,  any  person  from  entering 
into  the  spiritual  sense,  and  perverting  the  genuine  truth 
which  belongs  to  that  sense,  there  are  guards  set  by  the 
Lord,  which  are  signified  in  the  Word  by  the  cherubs. 
This  was  made  known  to  me  by  the  following  represent- 
ation :  "  It  was  given  to  me  to  see  great  purses  which  had 
the  appearance  of  bags,  in  which  was  stored  up  money  in 
great  abundance:  and  as  they  were  open,  it  seemed  as  if 
any  one  might  take  out,  yea,  steal  away,  the  money  therein 
deposited  ;  but  near  those  two  purses  sat  two  angels,  as 
guards.  The  place  where  ihey  were  laid  appeared  like  a 
manger  in  a  stable.  In  a  neighboring  apartment  were  seen 
modest  virgins  with  a  chaste  wife  ;  and  near  that  apart- 
ment stood  two  infants,  and  information  was  given,  that 
they  were  to  be  treated  in  their  sports,  not  in  a  childish 
way,  but  according  to  wisdom.  Afterwards  there  appeared 
a  harlot;  and  lastly,  a  horse  lying  dead.  On  seeing  these 
things  I  was  instructed,  that  thereby   was  represented  the 


30  DOCTRINE    OF    THE    NEW    JERUSALEM 

literal  sense  of  the  Word,  in  which  is  contained  the  spirit- 
ual sense.  Those  large  purses  full  of  money  signified  the 
knowledges  of  truth  in  great  abundance.  Their  being 
open,  and  yet  guarded  by  angels,  signified,  that  any  one 
might  take  thence  the  knowledges  of  truth,  but  that  there 
was  need  of  caution  lest  he  should  falsify  the  spiritual 
sense,  in  which  are  naked  truths.  The  manger  in  the 
stable,  in  which  the  purses  lay,  signified  spiritual  instruc- 
tion for  the  understanding;  this  is  the  signification  of  a 
manger,  because  a  horse  that  feeds  there  signifies  under- 
standing. The  modest  virgins  who  were  seen  in  a  neigh- 
boring apartment,  signified  the  affections  of  truth  :  and  the 
chaste  wife  signified  the  conjunction  of  goodness  and 
truth.  The  infants  signified  the  innocence  of  wisdom 
therein  ;  they  were  angels  from  the  third  heaven,  who  all 
appear  as  infants.  The  harlot  with  the  dead  horse,  signi- 
fied the  falsification  of  the  Word  by  many  at  this  day, 
whereby  all  understanding  of  the  Word  is  destroyed  :  a 
harlot  signifies  falsification,  and  a  dead  horse  signifies  the 
non-understandinor  of  truth." 


III.  That  the  Literal  Sense  of  the  Word  is  the 
Basis,  the  Continent,  and  the  Firmament,*  op 
its  Spiritual  and  Celestial  Senses. 

27.  In  every  divine  work  there  is  a  first,  a  middle,  and 
a  last,  and  the  first  passes  through  the  middle  to  the  last, 
and  thereby  exists  and  subsists;  hence  the  last  is  the  basis. 
The  first  also  is  in  the  middle,  and  by  means  of  the  mid- 
dle in  the  last ;  and  thus  the  last  is  the  continent.  And 
because  the  last  is  the  continent  and  the  basis,  it  is  also 
the  firmament. 

28.  The  learned  reader  will  be  able  to  comprehend  the 
propriety  of  calling  those  three,  end.. cause,  and  effect,  and 
also  esse^Jicri^  and  eiisterc  ;i  and   that   the  end  answers  to 

*  The  word  continent  is  here  used  to  signify  that  which  contains  any- 
thing, being  derived  from  the  Latin  word  contineo,  which  signifies  to 
contain ;  and  the  word  firmament  is  used  to  signify  that  which  sup- 
ports any  thing,  or  renders  it  firm,  from  the  Latin  word  firmo,  which 
signifies  to  make  firm  or  support. 

t  We  cannot  possibly  enable  the  unlearned  reader  to  comprehend 
the  meaning  of  the  three  Latin  words  here  used,  otherwise  than  by 
referring  him  to  what  was  said  above,  n.  18,  concerning  the  esse,  the 
essence,  and  the  existence  of  God ;  and  if  he  has  a  right  notion  of  the 


RESPECTING    THE    SACRED    SCRIPTURE.  31 

esse,  the  cause  to  fieri,  and  the  effect  to  existere ;  conse- 
quently, that  in  every  complete  thing  there  is  a  trinity, 
which  is  called  first,  middle,  and  last ;  likewise,  end,  cause, 
and  effect ;  and  also,  esse,  fieri^  and  existere.  He  who 
comprehends  this  reasoning  will  be  able  to  comprehend 
also,  that  every  divine  work  is  complete  and  perfect  in  the 
last;  and  likewise  that  in  the  last  is  contained  the  whole, 
because  the  prior  things  are  contained  together  in  it. 

29.  From  this  ground  it  is,  that  by  the  number  three,  in 
the  Word,  according  to  its  spiritual  sense,  is  signified  what 
is  complete  and  perfect ;  and  also,  the  all  or  whole  together. 
Because  this  is  the  signification  of  that  number,  therefore 
it  is  so  frequently  applied  in  the  Word,  when  that  signifi- 
cation is  intended  to  be  expressed  ;  as  in  the  following 
places  :  Isaiah  was  to  go  naked  and  barefoot  three  years 
(Isaiah  xx.  3)  ;  Jehovah  called  Samuel  three  times,  and 
Samuel  ran  three  times  to  Eli,  and  Eli  understood  him  the 
third  time  (I  Sam.  iii.  1 — 8) ;  David  said  to  Jonathan,  that 
he  would  hide  himself  in  the  field  three  days  ;  and  Jona- 
than afterwards  shot  three  arrows  beside  the  stone ;  and 
David,  lastly,  bowed  himself  three  times  before  Jonathan 
(1  Sam.  XX.  5,  12 — 42)  ;  Elijah  stretched  himself  three 
times  on  the  widow's  son  (1  Kings  xvii.  21);  Elijah  com- 
manded to  pour  water  on  the  burnt-offering  three  times 
(1  Kings  xviii.  34);  "Jesus  said.  The  kingdom  of  heaven 
is  like  unto  leaven,  which  a  woman  took  and  hid  in  three 
measures  of  meal,  till  the  whole  was  leavened"  (Matt.  xiii. 
33)  ;  Jesus  said  to  Peter,  that  he  should  deny  him  thrice, 
(Matt.  XX vi.  34)  ;  Jesus  said  three  times  unto  Peter,  Lovest 
thou  me?  (John  xxi.  15,  16,  17.)  Jonah  was  in  the  whale's 
belly  three  days  and  three  nights  (Jonah  i.  17) ;  "  Jesus 
said,  Destroy  this  temple,  and  in  three  days  I  will  raise  it 
up"  (John  ii.  19);  Jesus  prayed  three  times  in  the  garden 
of  Gethsemane  (Matt.  xxvi.  39 — 44)  ;  Jesus  rose  again  on 
the  third  day  (Matt,  xxviii.l)  ;  beside  many  other  passages, 
where  the  number  three  is  mentioned;  and  it  is  mentioned 
where  a  work  finished  and  perfect  is  the  subject  treated  of, 
because  such  a  work  is  signified  by  that  number. 

30.  These  observations  are  premised  with  a  view  to  the 
conclusions  which   follow,  in   order  that  they  may  be  intel- 

distinction  between  those  three  terms,  he  will  then  be  able  to  form  a 
good  idea  of  what  is  here  meant  by  esse,  fieri,  and  existere.  The  terms 
literally  signify,  to  be,  to  become,  and  to  exist. 


3$^  DOCTRINE    OF    THE    NEW    JERUSALEM 

lectually  comprehended  ;  particularly,  at  present,  that  it 
may  be  fully  understood,  that  the  natural  sense  of  the 
Word,  which  is  its  literal  sense,  is  the  basis,  continent,  and 
firmament,  of  its  spiritual  and  celestial  senses. 

31.  That  in  the  Word  there  are  three  senses,  was  shown 
above,  n.  6,  19  ;  also,  that  the  celestial  sense,  is  its  first 
sense,  the  spiritual  sense  its  middle  sense,  and  the  natural 
sense  its  last  sense  :  hence  the  rational  man  may  conclude, 
that  the  first,  which  is  celestial,  passes  by  its  middle,  which 
is  spiritual,  to  its  last,  which  is  natural  ;  and  that  thus  its 
last  is  the  basis :  also,  that  its  first  which  is  celestial,  is  in 
its  middle,  which  is  spiritual,  and  by  this  in  its  last,  which 
is  natural ;  and  that  hence,  its  last,  which  is  natural,  and  is 
the  literal  sense  of  the  Word,  is  the  continent ;  and  whereas 
it  is  the  continent  and  basis,  that  it  is  also  the  firmament, 

32.  But  how  these  things  are,  would  require  many  pages 
to  explain  fully,  as  they  are  arcana  of  heaven,  and  subjects 
of  angelic  contemplation  ;  nevertheless  they  will  be  eluci- 
dated, as  far  as  possible,  in  the  treatises  of  Angelic  Wis- 
dom concerning  the  Divine  Love  and  Wisdom^  and  concern- 
ing the  Divine  Providence.  It  is  sufficient  for  the  present, 
if,  from  what  has  been  said  above,  we  are  enabled  to  draw 
this  conclusion  :  that  in  the  Word,  which  is  a  divine  work 
expressly  given  for  the  salvation  of  mankind,  the  ultimate 
sense,  which  is  natural,  and  is  called  the  literal  sense,  is 
the  basis,  continent,  and  firmament,  of  the  two  interior 
senses. 

33.  Hence  it  follows,  that  the  Word  without  its  literal 
sense,  would  be  like  a  palace  without  a  foundation  ;  that  is, 
like  a  palace  in  the  air  and  not  on  the  ground,  which  could 
only  be  the  shadow  of  a  palace,  and  must  vanish  away; 
also,  that  the  Word,  without  its  literal  sense,  would  be  like 
a  temple  in  which  are  many  holy  things,  and  in  the  midst 
thereof  the  holy  of  holies,  without  a  roof  and  walls  to 
form  the  continents  thereof ;  in  which  case  its  holy  things 
would  be  plundered  by  thieves,  or  be  violated  by  the  beasts 
of  the  earth  and  the  birds  of  heaven,  and  thus  be  dissi- 
pated. In  the  same  manner,  it  would  be  like  the  taber- 
nacle, in  the  inmost  place  whereof  was  the  ark  of  the 
covenant,  and  in  the  middle  part  the  golden  candlestick, 
the  golden  altar  for  incense,  and  also  the  table  for  shew- 
bread,  which  were  its  holy  things,  without  its  ultimates, 
which  were  the  curtains  and  vails.  Yea,  the  Word 
without  its  literal  sense  would   be  like  the  human  body 


ftfigPfiCTlNG   THE    SACRED    SCRlPTUHfi.  33 

without  its  coverings,  which  are  called  skins,  and  without 
its  supporters,  which  are  called  bones,  of  which,  supposing 
it  to  be  deprived,  its  inner  parts  must  of  necessity  be  dis- 
persed and  perish.  It  would  also  be  like  the  heart  and 
the  lungs  in  the  thorax,  deprived  of  their  covering,  which 
is  called  the  pleura,  and  their  supporters,  which  are  called 
the  ribs  ;  or  like  the  brain  without  its  coverings,  which 
are  called  the  dura  and  pia  mater,  and  without  its  common 
covering,  continent  and  firmament,  which  is  called  the 
skull.  Such  would  be  the  state  of  the  Word  without  its 
literal  sense ;  wherefore  it.  is  said  in  Isaiah,  that  "  the 
Lord  will  create  upon  all  the  glory  a  covering  "  (iv.  5). 
^  34.  Similar  to  this  would  be  the  state  of  the  heavens, 
where  the  angels  dwell,  without  the  world,  where  men 
dwell,  mankind  being  the  basis,  continent,  and  firmament 
thereof,  and  the  Word  being  with  men  and  in  them.  For 
all  the  heavens  are  distinguished  into  two  kingdoms,  which 
are  called  the  celestial  kingdom  and  the  spiritual  kingdom; 
and  those  two  kingdoms  are  founded  on  the  natural  king- 
dom, the  subjects  of  which  are  men.* 

35.  That  the  prophets  of  the  Old  Testament  represented 
the  Lord  as  to  the  Word,  and  thereby  signified  the  doctrine 
of  the  church  derived  from  the  Word,  and  that  hence  they 
were  called  sons  of  man,  was  shown  in  the  Doctrine  re- 
specting the  Lord,  n.  28 ;  whence  it  follows,  that  by  the 
various  things  which  they  suffered  and  endured,  they  rep- 
resented the  violence  offered  by  the  Jews  to  the  literal 
sense  of  the  Word  ;  as  where  Isaiah  was  commanded  to 
put  off"  the  sackcloth  from  his  loins,  and  his  shoes  from 
his  feet,  and  to  go  naked  and  barefoot  three  years  (Isaiah 
XX.  2,  3)  :  in  like  manner  where  Ezekiel  was  commanded 
to  take  a  barber's  razor,  and  cause  it  to  pass  upon  his 
head  and  upon  his  beard,  and  to  burn  a  third  part  in  the 
midst  of  the  city,  and  to  smite  a  third  part  with  the  sword, 
and  to  disperse  a  third  part  to  the  wind,  and  to  bind  a 
little  thereof  in  his  skirts,  and  at  length  to  cast  it  in  the 
midst  of  the  fire  and  burn  it  (Ezekiel.  v.  1 — 4).  The 
ground  and  reason  of  this  signification  and  representation, 
is,  because  by  the  head  is  signified  wisdom  derived  from 
the  Word,  hence  by  the  hair  and  by  the  beard  is  signified 
the  ultimate  of  truth.  In  consequence  of  this  signification 

*  That  the  angelic  heavens  are  distinguished  into  two  kingdoms, 
the  celestial  and  the  spiritual,  may  be  seen  in  the  treatise  on  Heaven 
and  Hell,  n.  20— 2J. 


34         DOCTRINE  OF  THE  NEW  JERUSALEM 

it  was  a  mark  of  great  mourning,  and  also  a  great  disgrace, 
for  any  one  to  make  himself  bald,  and  likewise  to  appeaf 
bald.  For  this  cause,  and  no  other,  the  prophet  was  di- 
rected to  shave  the  hair  of  his  head  and  his  beard,  that 
thereby  he  might  represent  the  state  of  the  Jewish  church 
as  to  the  Word  :  this  too,  and  no  other,  was  the  reason, 
why  the  forty  and  two  children,  who  called  Elisha  bald- 
head,  were  torn  in  pieces  by  two  bears  (2  Kings  ii.  23,  24, 
25) ;  for  the  prophet,  as  was  before  observed,  represented 
the  Word,  and  baldness  signifies  the  Word  without  its 
ultimate  sense.  That  the  Nazarites  represented  the  Lord 
as  to  the  Word  in  its  ultimates,  will  be  seen  below,  n,  49 ; 
and  therefore  it  was  an  ordinance  with  them  that  they 
should  cause  their  hair  to  grow,  and  should  shave  no  part 
of  it :  the  term  Nazarite,  also,  in  the  Hebrew  tongue, 
signifies  the  head  of  hair.  It  was  also  an  ordinance  for 
the  high  priest,  that  he  should  not  shave  his  head  (Levit. 
xxi.  10);  and  in  like  manner  for  the  father  of  a  fam.ily 
(Levit.  xxi.  5  ).  Hence  it  was  that  baldness  was  esteemed 
a  great  disgrace;  as  may  appear  from  the  following 
passages  :  "  On  all  their  heads  shall  be  baldness,  and  every 
beard  shall  be  cut  off"  (Isaiah  xv.  2 ;  Jerem.  xlviii.  37). 
*'  Shame  shall  be  upon  all  faces,  and  baldness  upon  all 
their  heads  "(Ezek.  vii.  18  ).  "Every  head  was  made  bald^ 
and  every  shoulder  was  peeled  "(Ezek.  xxix.  18).  *' I 
will  bring  up  sackcloth  upon  all  loins,  and  baldness  upon 
every  head"  (Amos  viii.  10  ).  "  Make  thee  bald,  and  poll 
thee  for  thy  delicate  children,  enlarge  thy  baldness  as  the 
eagle  ;  for  they  are  gone  into  captivity  from  thee"  (Micah 
i.  16  )  ;  where,  by  putting  on  and  enlarging  baldness,  is 
signified  to  falsify  the  truths  of  the  Word  in  its  ultimates; 
for  when  these  are  falsified,  as  was  done  by  the  Jews,  the 
whole  Word  is  destroyed  :  for  the  ultimates  of  the  Word 
are  its  fulcra  and  supports,  yea,  every  single  expression 
is  a  fulcrum  and  support  of  its  celestial  and  spiritual 
truths.  As  hair  of  the  head  signifies  truth  in  its  ultimates, 
therefore,  in  the  spiritual  world,  all  who  despise  the  Word, 
and  falsify  its  literal  sense,  appear  bald  ;  but  they  who 
honor  and  love  it,  appear  adorned  with  decent  and  be- 
coming hair.     On  this  subject  see  also  below,  n.  49. 

36.  The  Word  in  its  ultimate  or  natural  sense,  which 
is  the  sense  of  the  letter,  is  signified  also  by  the  wall  of 
the  holy  Jerusalem,  the  building  whereof  was  jasper ; 
and  by  the  foundations  of  the  wall,  which  were  precious 


RESPECTING    THE    SACRED    SCRIPTURE.  35 

Stones;  and  also  by  the  gates,  which  were  pearls, (Rev. 
xxi.  18 — 21  );  for  by  Jerusalem  is  signified  the  church  as  to 
doctrine ;  but  more  may  be  seen  on  this  subject  in  the  fol- 
lowinor  article.  From  what  has  been  here  observed  it  may 
appear,  that  the  literal  sense  of  the  Word,  which  is  its 
natural  sense,  is  the  basis,  continent,  and  firmament,  of 
its  inter:or  senses,  which  are  spiritual  and  celestial. 


IV.  That  in  the  literal  sense  of  the  Word,  Divine 
Truth  is  in  its  Fulness,  in  its  Sanctity,  and  in 
ITS  Power. 

37.  The  reason  why  the  Word,  in  its  literal  sense,  is  in 
its  fulness,  in  its  sanctity,  and  in  its  power,  is,  because  the 
two  prior,  or  interior  senses,  which  are  called  the  spiritual 
and  celestial  sense,  are  simultaneously  contained  in  the  nat- 
ural sense,  which  is  the  sense  of  the  letter,  as  was  said 
above,  n.  29;  but  in  what  manner  they  are  so  simultane- 
ously contained,  shall  be  now  shown. 

38.  Both  in  heaven,  and  in  the  world,  are  two  kinds  of 
order,*  successive  order,  and  simultaneous  order.  In  suc- 
cessive order  one  thing  succeeds  and  follows  another,  from 
what  is  highest  to  what  is  lowest ;  but  in  simultaneous  order 
one  thing  adjoins  to  another,  from  what  is  innermost  to 
what  is  outermost.  Successive  order  is  like  a  column  with 
degrees  from   highest  to  lowest ;  but  simultaneous  order  is 

*The  author's  reasoning  in  this  ipldice,  concerning  successive  a.nd 
simultaneous  order,  may  probably  appear,  to  many  readers,  abstracted 
and  obscure.  He  is  endeavoring  to  explain  how  the  celestial  and  spir- 
itual senses  of  the  Word  exist  together,  and  at  once,  in  the  natural 
sense.  With  this  view  he  distinguishes  between  what  he  calls  suc- 
cessive and  simultaneous  order.  By  successive  order  he  means  the 
arrangement  of  things  one  after  another,  in  regular  succession  ;  as  of 
the  different  degrees  of  a  column  from  top  to  bottom,  or  of  the  differ- 
ent states  of  the  atmosphere  in  respect  to  density,  from  the  surface  of 
the  earth  upwards.  But  by  simultaneous  order  he  means  the  arrange- 
ment of  things  one  within  another  ;  as  of  the  contents  between  a 
centre  and  its  circum^ference  ;  or  as  of  three  atmospheres,  existing  one 
within  the  other;  or  as  of  the  end,  the  cause,  and  the  effect.  Thus 
he  shows  that  as  the  end  and  the  cause  exist  together,  and  at  once, 
in  the  effect,  so,  according  to  the  same  law  of  simultaneous  order,  the 
celestial  and  spiritual  senses  of  the  Word  exist  togethei,  and  at  once, 
in  the  natural  sense.  For  further  information  on  the  subject,  see  the 
Treatise  on  Heaven  and  Hell,  n.  38 ;  that  on  the  Intercourse  beticeen  the 
Soul  and  the  Body,  n.  16;  and  the  Angelic  Wisdom  concerning  the 
Divine  Love  and  Wisdom,  Part  3,  where  the  doctrine  of  degrees  is^very 
fully  explained. 


36  DOCTRINE    OF    THE    NEW    JERUSALEM 

like  a  work  whose  centre  and  circumferences  have  a  regular 
coherence,  even  to  the  extremest  surface.  We  shall  now 
show  in  what  manner  successive  order  becomes,  in  its  ulti- 
mates,  simultaneous  order,  which  is  thus:  the  highest  parts 
of  successive  order  become  the  inmost  of  simultaneous 
order,  and  the  lowest  parts  of  successive  order  become  the 
outermost  of  simultaneous  order,  just  as  would  be  the  case 
with  a  column  of  degrees,  were  it  to  sink  down  and  become 
a  coherent  body  in  a  plane.  Thus  what  is  simultaneous 
is  formed  from  what  is  successive :  and  this  is  the 
case  in  all  and  every  thing  in  the  natural  world,  and  in 
all  and  every  thing  in  the  spiritual  world  ;  for  there  is 
every  where  a  first,  a  middle,  and  a  last,  and  the  first,  by 
means  of  the  middle,  tends  and  proceeds  to  its  last.  To 
apply  now  this  reasoning  to  the  Word  :  the  celestial,  spir- 
itual, and  natural  principles  proceed  from  the  Lord  in  suc- 
cessive order,  and  in  their  last,  or  ultimate,  they  are  in 
simultaneous  order:  thus,  then,  the  celestial  and  spiritual 
senses  of  the  Word  are  simultaneously  contained  in  its 
natural  sense.  When  this  truth  is  comprehended,  it  will 
be  easy  to  see  how  the  natural  sense  of  the  Word,  which  is 
its  literal  sense,  is  the  continent,  basis,  and  firmament,  of 
its  spiritual  and  celestial  senses  ;  and  also,  in  what  man- 
ner Divine  Good  and  Divine  Truth,  in  the  literal  sense  of 
the  Word,  are  in  their  fulness,  in  their  sanctity,  and  in 
their  power. 

39.  From  hence  it  must  appear  evident,  that  the  Word  is 
preeminently  the  Word  in  its  literal  sense  ;  for  in  this  sense 
spirit  and  life  are  inwardly  contained  ;  and  this  is  what  the 
Lord  meant  when  he  said,  "  The  words  which  I  speak  unto 
you,  they  are  spirit  and  they  are  life"  (John  vi.  63);  for  the 
Lord  spoke  his  words  before  the  world,  and  in  the  natural 
sense.  The  celestial  and  spiritual  senses  are  not  the  Word 
without  the  natural  sense,  which  is  the  sense  of  the  letter  ; 
for  in  such  case  they  would  be  like  spirit  and  life  without  a 
body;  or,  as  was  said  above,  n.  33,  like  a  palace  which  has 
no  foundation. 

40.  The  truths  of  the  literal  sense  of  the  Word  are,  in 
some  cases,  not  naked  truths,  but  only  appearances  of  truth, 
and  are  like  similitudes  and  comparisons  taken  from  the 
objects  of  nature,  and  thus  accommodated  and  brought 
down  to  the  apprehension  of  simple  minds  and  of  children. 
But  whereas  they  are  at  the  same  time  correspondences, 
they  are  the  receptacles  and  abodes  of  genuine  truth ;  and 


RESPECTING    THE    SACRED    SCRIPTURE.  37 

they  are  like  containing  vessels, — like  a  crystalline  cup  con- 
taining excellent  wine,  or  a  silver  dish  containing  rich 
meats  ;  or  they  are  like  garments  clothing  the  body, — like 
swaddling  clothes  on  an  infant,  or  an  elegant  dress  on  a 
beautiful  virgin  :  they  are  also  like  the  scientifics  of  the 
natural  man,  which  comprehend  in  them  the  perceptions 
and  affections  of  trutn  of  the  spiritual  man.  The  naked 
truths  themselves,  which  are  included,  contained,  attired, 
and  comprehended,  are  in  the  spiritual  sense  of  the  Word, 
and  the  naked  principles  of  good  are  in  its  celestial  sense. 
But  let  us  illustrate  this  by  instances  from  the  Word  :  Jesus 
said,  "  Wo  unto  you,  scribes  and  Pharisees,  hypocrites  ! 
for  ye  make  clean  the  outside  of  the  cup  and  of  the  platter, 
but  within  they  are  full  of  extortion  and  excess  ;  thou  blind 
Pharisee !  cleanse  first  that  which  is  within  the  cup  and 
platter,  that  the  outside  of  them  may  be  clean  also"  (Matt. 
xxiii.  25,  26)  :  in  this  passage  the  Lord  spoke  by  ultimates, 
or  things  of  the  lowest  order,  which  at  the  same  time  are 
continents  :  he  uses  the  words  "  cup  and  platter,"  because 
by  the  cup  is  meant  wine,  and  by  wine  is  signified  the  truth 
of  the  Word,  and  by  the  platter  is  meant  meat,  and  by  meat 
is  signified  the  good  of  the  Word  :  wherefore  by  making 
clean  the  inside  of  the  cup  and  platter,  is  signified,  to  purify 
the  interiors  of  the  mind,  which  relate  to  the  will  and  the 
thoughts,  thus  to  the  love  and  faith,  by  means  of  the  Word ; 
and  by  the  consequent  cleansing  of  the  outside,  is  signified, 
that  thus  the  exteriors  are  purified,  which  are  the  words 
and  works,  inasmuch  as  these  derive  their  essence  from  the 
former.  Again  :  Jesus  said,  "  There  was  a  certain  rich 
man,  who  was  clothed  in  purple,  and  fine  linen,  and  fared 
sumptuously  every  day;  and  there  was  a  certain  beggar, 
named  Lazarus,  who  was  laid  at  his  gate,  full  of  sores" 
(Luke  xvi.  19,  20) :  in  this  passage  also  the  Lord  spoke  by 
natural  things,  which  were  correspondences,  and  contained 
in  them  spiritual  things  :  by  the  rich  man  is  meant  the 
Jewish  nation,  who  are  called  rich,  because  they  were  in 
possession  of  the  Word,  in  which  are  spiritual  riches;  by 
the  purple  and  fine  linen,  with  which  the  rich  man  was 
clothed,  are  signified  the  good  and  truth  of  the  Word,  by 
purple  its  good,  and  by  fine  linen  its  truth;  by  faring 
sumptuously  every  day,  is  signified  the  delight  which  the 
Jewish  people  took  in  possessing  and  reading  the  Word; 
by  the  beggar  Lazarus  are  meant  the  Gentiles,  because  they 
were  not  in  possession  of  the  Word ;  by  Lazarus  lying  at 
4 


3o  DOCTRINE    OF    THE    NEW    JERUSALEM 

the  rich  man's  gate,  is  meant,  that  the  Gentiles  were  de- 
spised and  rejected  by  the  Jews ;  by  being  full  of  sores  is 
signified,  that  the  Gentiles,  by  reason  of  their  ignorance  of 
truth,  were  in  many  falsities.  The  reason  why  the  Gentiles 
are  meant  by  Lazarus,  is,  because  the  Gentiles  were  be- 
loved by  the  Lord,  as  that  Lazarus  was  whom  he  raised  from 
the  dead  (John  xi.  3,  5,  26)  ;  who  is  called  his  friend 
(John  xi.  11) ;  and  who  sat  with  him  at  table  (John  xii.2). 
From  these  two  passages  it  is  evident,  that  the  truths  and 
goods  of  the  literal  sense  of  the  Word  are  like  vessels  and 
garments,  to  contain  and  cover  the  naked  good  and  truth, 
which  lie  concealed  in  the  spiritual  and  celestial  senses  of 
the  Word. 

41.  Since  the  Word,  in  its  literal  sense,  is  of  such  a 
nature,  it  follows  of  consequence,  that  they  who  are  princi- 
pled in  divine  truths,  and  in  a  belief  that  the  Word,  in  its 
internal  parts,  is  divine  and  holy,  see  divine  truths  in  natu- 
ral light,  whilst  they  read  the  Word  in  a  state  of  illustra- 
tion from  the  Lord,  and  more  especially  if  they  believe  that 
the  Word  is  of  such  a  nature  by  virtue  of  its  spiritual  and 
celestial  senses ;  for  the  light  of  heaven,  in  which  the  spir- 
itual sense  of  the  Word  is,  descends  by  influx  into  the  natu- 
ral light,  in  which  the  literal  sense  of  the  Word  is,  and 
illuminates  the  intellectual  principle  of  man,  which  is  called 
his  rational  principle,  and  makes  him  see  and  acknowledge 
divine  truths,  both  where  they  are  manifest,  and  where  they 
lie  concealed.  This  effect  of  the  influx  of  light  from 
heaven,  takes  place,  with  some,  even  when  they  are  not 
aware  of  it. 

42.  As  the  Word,  in  its  inmost  contents,  by  virtue  of  its 
celestial  sense,  is  like  a  gentle  burning  flame,  and  in  its 
middle  contents,  by  virtue  of  its  spiritual  sense,  is  like  an 
illustrating  light ;  it  follows  hence,  that  in  its  ultimate  or 
last  contents,  by  virtue  of  its  natural  sense,  in  which  are 
the  two  other  senses,  it  is  like  a  ruby,  and  like  a  diamond  ; 
by  virtue  of  the  celestial  flame  like  a  ruby,  and  by  virtue  of 
the  spiritual  light  like  a  diamond.  And  since  this  is  the 
nature  and  quality  of  the  Word  in  its  literal  sense,  therefore 
the  Word  is  meant,  in  that  sense,  by  the  precious  stones  of 
which  the  foundations  of  the  New  Jerusalem  were  built : 
also  by  the  urim  and  thummim  on  the  ephod  of  Aaron  : 
and  likewise  by  the  precious  stones  in  the  Garden  of  Eden, 
wherein  the  king  of  Tyre  is  said  to  have  been  :  and  further, 
by  the  curtains  and  vails  of  the  tabernacle:  in  like  manner, 


RESPECTING    THE    SACRED    SCRIPTURE.  39 

by  the  external  parts  of  the  temple  at  Jerusalem.  And  the 
Word  in  all  its  glory,  was  represented  in  the  person  of  the 
Lord,  when  he  was  transfigured. 

43.  1 .  That  the  truths  of  the  literal  sense  of  the  Word 
are  meant  by  the  precious  stones^  of  which  the  foundations 
of  the  New  Jerusalem  were  built,  as  mentioned  in  Revelation, 
chap.  xxi.  17 — 21,  follows  from  this  circumstance  ;  that  by 
the  New  Jerusalem  is  signified  the  New  Church,  in  respect 
to  doctrine  derived  from  the  Word,  as  is  shown  in  the 
Doctrine  of  the  Lord,  n.  62,  63;  wherefore,  by  its  wall, 
and  the  foundations  of  the  wall,  nothing  can  be  meant  but 
the  external  of  the  Word,  which  is  its  literal  sense  ;  for  it 
is  this  sense  from  which  doctrine  is  derived,  and,  by  doc- 
trine, the  church  ;  and  this  sense  is  like  a  wall  with  its 
foundations,  that  encompasses  and  secures  the  city.  The 
New  Jerusalem  and  its  foundations  are  thus  described  in 
the  Revelation  :  The  angel  ''measured  the  wall  thereof,  a 
hundred  forty  and  four  cubits,  according  to  the  measure  of 
a  man,  that  is,  of  an  angel.  And  the  wall  had  twelve  foun- 
dations, garnished  with  all  manner  of  precious  stones. 
The  first  foundation  was  a  jasper;  the  second,  a  sapphire  ; 
the  third,  a  chalcedony;  the  fourth,  an  emerald;  the  fifth, 
a  sardonyx;  the  sixth,  asardius;  the  seventh,  a  chrysolite; 
the  eighth,  a  beryl ;  the  ninth,  a  topaz  ;  the  tenth,  a  chryso- 
prasus  ;  the  eleventh,  a  jacinth  ;  the  twelfth,  an  amethyst" 
(xxi.  17 — 20).  By  the  number  one  hundred  and  forty-four 
are  signified  all  the  truths  and  good  things  of  the  church 
derived  from  doctrine  grounded  in  the  literal  sense  of  the 
Word;  the  same  is  signified  by  twelve;  by  a  man  is  signified 
intelligence;  by  an  angel  is  signified  divine  truth,  whence 
intelligence  is  derived  ;  by  measure  is  signified  their  quality ; 
by  a  wall  and  its  foundations  is  signified  the  sense  of  the 
letter  of  the  Word  ;  and  by  precious  stones,  the  truths  and 
good  things  of  the  Word  in  their  order,  from  whence  doc- 
trine is  derived,  and,  by  doctrine,  the  church. 

44.  2.  Thai  the  truths  and  good  things  of  the  literal 
sense  of  the  Word  are  meant  by  the  urim  and  thummim. 
The  urim  and  thummim  were  on  Aaron's  ephod,  whose 
priesthood  was  representative  of  the  Lord  with  respect  to 
divine  good,  and  the  work  of  salvation.  By  the  garments 
of  the  priesthood,  or  of  holiness,  was  represented  divine 
truth  from  divine  good  ;  by  the  ephod  was  represented  di- 
vine truth  in  its  last  or  ultimate  state,  consequently,  the 
Word  in  its  literal  sense,  for  this  is  divine  truth  in  its  ulti- 


40 


DOCTRINE    OF    THE    NEW    JERUSALEM 


mate,  as  was  shown  above  ;  hence  by  the  twelve  precious 
stones,  with  the  names  of  the  twelve  tribes  of  Israel,  which 
were  the  urim  and  thuniniim,  were  represented  divine  truths, 
as  derived  from  divine  good,  in  their  whole  complex.  Con- 
cerning the  ephod,  with  the  urim  and  thummim,  Moses  has 
these  words:  *'  They  shall  make  the  ephod  of  gold,  of  blue, 
and  of  purple,  of  scarlet  and  fine  twined  linen,  with  cun- 
ning work  ;  and  thou  shall  make  the  breast-plate  of  judg- 
ment with  cunning  work,  after  the  work  of  the  ephod — and 
shall  set  in  it  settings  of  stones,  even  four  rows  of  stones. 
The  first  row  shall  be  a  sardius,  a  topaz,  and  a  carbuncle; 
— and  the  second  row  shall  be  an  emerald,  a  sapphire,  and 
a  diamond  ;  and  the  third  row,  a  ligure,  an  agate,  and  an  ame- 
thyst ;  and  the  fourth  row,  a  beryl,  an  onyx,  and  a  jasper ; 
and  the  stones  shall  be  with  the  names  of  the  children  of 
Israel  ; — the  engravings  of  a  signet,  every  one  with  his 
name,  they  shall  be  according  to  the  twelve  tribes; — and 
Aaron  shall  bear  the  judgment  of  the  children  of  Israel 
upon  his  heart,  before  Jehovah  continually"  (Exod.  xxviii. 
6,  15 — 21,39).  What  is  represented  by  Aaron's  garments, 
his  ephod,  his  robe,  his  coat,  his  mitre,  and  his  belt,  is 
explained  in  the  work  entitled  A rcana  Coekstia  ;  where,  in 
treating  on  that  chapter,  it  is  shown,  that  by  the  ephod  is 
represented  divine  truth  in  its  last  or  ultimate;  by  the  pre- 
cious stones  therein  are  signified  truths  transparent  by  virtue 
of  good;  by  twelve  precious  stones,  all  ultimate  truths  ren- 
dered transparent  by  the  good  of  love  in  its  order  ;  by  the 
twelve  tribes  of  Israel,  all  things  relating  to  the  church  ;  by 
the  breast-plate,  divine  truth,  derived  from  divine  good;  by 
the  urim  and  thummim,  the  brilliancy  of  divine  truth 
derived  from  divine  good  in  its  ultimates ;  for  urim 
signifies  a  shining  fire,  and  thummim,  brilliancy,  in  the 
angelic  tongue,  and,  in  the  Hebrew  tongue,  integrity. 
In  the  same  work  it  is  also  shown,  that  responses  were 
given  by  the  variegations  of  light,  accompanied  by  a 
tacit  perception,  or  by  an  audible  voice;  with  many 
other  circumstances.  Hence  it  may  appear  evident,  that 
by  those  stones  were  likewise  signified  truths  derived  from 
good  in  the  ultimate  sense  of  the  Word  ;  nor  are  responses 
from  heaven  given  by  any  other  means,  inasmuch,  as  in 
that  sense  the  Divine  Proceeding  is  in  its  fulness.  That 
precious  stones  and  diadems  signify  divine  truths  in  their 
ultimates,  such  as  are  the  truths  of  the  literal  sense  of  the 
Word,  was   made  manifest  to  me  from  the  precious  stones 


RESPECTING    THE    SACRED    SCRIPTURE.  41 

and  diadems  which  I  saw  in  the  spiritual  world  amongst 
the  angels  and  spirits  there  :  they  served  in  some  cases  for 
ornaments  of  dress,  and  in  others  they  were  deposited  in 
cabinets,  and  it  was  given  me  to  know,  that  they  corres- 
ponded to  truths  in  the  ultimates,  nay,  that  they  even  had 
thence  their  origin  and  brilliant  appearance.  It  was  by 
reason  of  their  bearing  such  a  signification,  that  crowns 
were  seen  by  John  on  the  head  of  the  dragon  (Rev.  xii.  3); 
and  on  the  horns  of  the  beast  (Rev.  xiii.  1);  and  that 
precious  stones  were  seen  on  the  harlot  who  sat  on  the 
scarlet  beast  (Rev.  xvii.  4)  ;  such  ornaments  were  seen  by 
John,  because  by  the  dragon,  the  beast,  and  the  harlot,  are 
signified  those  in  the  Christian  world,  who  are  in  posses- 
sion of  the  Word. 

45.  3.  That  the  truths  of  the  literal  sense  of  the  Word 
are  meant  hy  the  precious  stones  in  the  garden  of  Eden, 
wherein  the  king  of  Tyre  is  said  to  have  been.  It  is  written 
in  Ezekiel,  "  King  of  Tyrus,  thou  sealest  up  the  sum,  full 
of  wisdom,  and  perfect  in  beauty;  thou  hast  been  in  Eden 
the  garden  of  God  :  every  precious  stone  was  thy  covering; 
the  sardius,  the  topaz  and  the  diamond ;  the  beryl,  the 
onyx,  and  the  jasper;  the  sapphire,  the  emerald,  and  the 
carbuncle;  and  gold"  (xxviii.  12,  13).  By  Tyrus,  in  the 
Word,  are  signified  the  knowledges  of  good  and  truth ; 
by  a  king  is  signified  the  truth  of  the  church ;  by  the  gar- 
den of  Eden  are  signified  wisdom  and  intelligence  derived 
from  the  Word ;  by  precious  stones  are  signified  truths, 
such  as  are  in  the  literal  sense  of  the  Word,  bright  and 
transparent  by  virtue  of  good  ;  and  because  these  are  sig- 
nified by  those  stones,  therefore  they  are  called  his  covering ; 
for  that  the  literal  sense  of  the  Word  serves  as  a  covering 
for  the  interior  senses,  may  be  seen  above. 

46.  4.  That  the  literal  sense  of  the  Word  is  signified 
hy  the  ciirtains  and  vails  of  the  tabernacle.  By  the  taber- 
nacle, heaven  and  the  church  were  represented,  wherefore 
the  pattern  of  it  was  shown  to  Moses  by  Jehovah  on  Mount 
Sinai.  Hence  by  all  things  contained  in  that  tabernacle, 
as  the  candlestick,  the  golden  altar  for  incense,  and  the 
table  whereon  was  the  shew-bread,  were  represented  and 
signified  the  holy  things  of  heaven  and  the  church;  by  the 
holy  of  holies,  where  was  the  ark  of  the  covenant,  was 
represented  and  thence  signified  the  inmost  of  heaven  and 
the  church  ;  and  by  the  law  written  on  two  tables,  and 
inclosed  in  the  ark,  the  Lord  as  respects  the  Word  was  signi- 

4* 


42  DOCTRINE    OF    THE    NEW    JERUSALEM 

fied.  Now  as  externals  derive  their  essence  from  internals, 
and  both  the  one  and  the  other  from  what  is  inmost,  which 
in  the  tabernacle  was  the  law,  therefore  the  holy  things  of 
the  Word  were  represented  and  signified  by  all  things  be- 
longing to  the  tabernacle  :  hence  it  follows,  that  by  the  ulti- 
mates  of  the  tabernacle,  as  the  curtains  and  the  vails,  which 
were  its  coverings  and  continents,  are  signified  the  ultimates 
of  the  Word,  which  are  the  truths  and  goods  of  its  literal 
sense  :  and  because  those  things  were  signified,  therefore 
all  the  curtains  and  vails  were  made  of  fine  twined  linen, 
and  blue,  and  purple,  and  scarlet  double-dyed,  with  cherubs 
(Exod.  xxvi.  1,  31,  36).  The  general  and  particular  rep- 
resentations and  significations  of  the  tabernacle,  and  all 
that  was  in  it,  are  explained  in  the  Aj'cana  Ccetestia.  It  is 
there  shown,  in  treating  on  that  chapter  of  Exodus,  that  by 
the  curtains  and  vails  were  represented  the  externals  of 
heaven  and  the  church,  consequently  also  the  externals  of 
the  Word  ;  and  further,  that  by  fine  linen  is  signified  truth 
from  a  spiritual  origin  :  by  blue,  truth  from  a  celestial 
origin  ;  by  purple,  celestial  good  ;  by  double-dyed  scarlet, 
spiritual  good;  and  by  cherubs,  the  guards  of  the  interiors 
of  the  Word. 

47.  5.  That  the  externals  of  the  Word,  or  the  things 
appertaining  to  the  literal  sense,  were  represented  by  the 
externals  of  the  temple  at  Jerusalem.  The  reason  of  this  is, 
because  the  temple,  as  well  as  the  tabernacle,  was  repre- 
sentative of  heaven  and  the  church,  and  thence,  also  of 
the  Word.  That  by  the  temple  at  Jerusalem  was  signified 
the  Divine  Humanity  of  the  Lord,  he  himself  leaches  in 
these  words  :  "  Destroy  this  temple,  and  in  three  days  I 
will  raise  it  up  ; — but  he  spake  of  the  temple  of  his  hody^^ 
(John  ii.  19,  21) :  and  wherever  the  Lord  is  meant,  there 
also  the  Word  is  meant,  inasmuch  as  he  is  the  Word.  Now, 
since  the  interiors  of  the  temple  were  representative  of  the 
interiors  of  heaven  and  the  church,  and  so  also  of  the 
Word,  therefore  its  exteriors  were  representative  and  signi- 
ficative of  the  exteriors  of  heaven  and  the  church,  and  con- 
sequently of  the  exteriors  of  the  Word,  which  are  its  literal 
sense.  Concerning  the  exteriors  of  the  temple  it  is  written, 
that  they  were  buUt  of  whole  stones  not  hewn,  and  of  cedar 
within,  and  that  all  its  walls  within  were  carved  with  figures 
of  cherubs,  palm-trees,  and  openings  of  flowers  ;  and  that 
the  floor  was  overlaid  with  gold  (1  Kings  vi.  7,  29,  30)  ; 
by  all  which  are  likewise  signified  the  externals  of  the 
Word,  which  are  the  holy  things  of  its  literal  sense. 


RESPECTING    THE    SACRED    SCRIPTURE.  43 

48.  6.  That  the  Word  in  its  glory  was  represented  in 
the  person  of  the  Lord  at  his  transjiguration.  Concerning 
the  Lord's  transfiguration  in  the  presence  of  Peter,  James, 
and  John,  it  is  written,  That  his  face  did  shine  as  the  sun, 
and  that  his  raiment  was  as  the  light ;  and  there  appeared 
Moses  and  EJias  talking  with  him  ;  and  that  a  bright  cloud 
overshadowed  him  :  and  that  a  voice  came  out  of  the  cloud, 
saying.  This  is  my  beloved  Son,  hear  ye  him  (Matt.  xvii. 
1 — 5).  I  have  been  informed  that  the  Lord,  on  this  occa- 
sion, represented  the  Word  :  by  his  face,  which  shone  as  the 
sun,  was  represented  his  Divine  Good  ;  by  his  raiment, 
which  was  as  the  light,  his  Divine  Truth;  by  Moses  and 
Elias,  the  historical  and  prophetical  Word,  by  Moses,  the 
Word  which  was  written  by  him,  and  in  general  the  histor- 
ical Word,  and  by  Elias,  the  whole  prophetical  Word;  by 
the  bright  cloud  which  overshadowed  the  disciples,  the 
Word  in  its  literal  sense;  wherefore  out  of  this  a  voice  was 
heard,  saying,  "  This  is  my  beloved  Son,  hear  him  : "  for 
all  declarations  and  responses  from  heaven  are  constantly 
delivered  by  means  of  ultimates,.  such  as  are  in  the  literal 
sense  of  the  Word  ;  for  they  are  delivered  in  fulness  from 
the  Lord. 

49.  Thus  far  we  have  shown,  that  the  Word  in  its  natu- 
ral sense,  which  is  the  sense  of  the  letter,  is  in  its  sanctity 
and  in  its  fulness  ;  something  now  shall  be  said  to  show, 
that  the  Word  in  that  sense  is  in  its  power.  What  and 
how  great  is  the  power  of  the  divine  truth  in  the  heavens, 
and  also  on  the  earth,  may  appear  from  what  is  said,  in  the 
treatise  on  Heaven  and  Hell,  concerning  the  power  of  the 
angels  of  heaven  (n.  228 — 233).  The  power  of  the  divine 
truth  operates  especially  against  falsities  and  evils,  conse- 
quently against  the  hells  :  whosoever  engages  in  combat 
against  these,  must  support  it  by  truths  from  the  literal 
sense  of  the  Word.  The  Lord's  power  of  saving,  also  is 
exerted  by  means  of  the  truths  which  are  with  man  ;  for 
by  truths  derived  from  the  literal  sense  of  the  Word,  man 
is  reformed  and  regenerated,  and  is  then  taken  out  of  hell 
and  introduced  into  heaven.  This  power  the  Lord  took 
upon  him  even  as  to  his  Divine  Humanity,  after  he  had 
fulfilled  all  the  contents  of  the  Word  even  to  its  ultimates; 
wherefore  he  said  to  the  high-priest,  speaking  of  the  time 
when,  by  the  passion  of  the  cross,  he  should  have  com- 
pleted what  remained  to  be  fulfilled,  "  Hereafter  ye  shall 
see  the  Son  of  man  sitting  on  the  right  hand  of  power,  and 


44  DOCTRINE    OF    THE    NEW    JERUSALEM 

coming  in  clouds  of  heaven"  (Matt.  xxvi.  64 ;  Mark  xiv. 
62).  The  Son  of  man  is  the  Lord  as  to  the  Word  :  the 
clouds  of  heaven  signify  the  Word  in  the  sense  of  the  let- 
ter ;  to  sit  on  the  right  hand  of  God  is  omnipotence  by  the 
Word;  as  also  Markxvi.  19.  The  power  of  the  Word,  in 
its  ultimates,  was  represented  by  the  Nazarites  in  the  Jew- 
ish church,  and  by  Samson,  of  whom  it  is  said,  that  he  was 
a  Nazarite  from  his  mother's  womb,  and  that  his  strength 
lay  in  his  hair  ;  by  the  word  Nazarite,  and  Nazariteship, 
is  signified  hair.  That  Samson's  strength  lay  in  his  hair,  is 
plain  from  these  his  own  words :  "  There  hath  not  come  a 
razor  upon  my  head,  for  I  have  been  a  Nazarite  unto  God 
from  my  mother's  womb ;  if  I  be  shaven,  then  my  strength 
will  go  from  me,  and  I  shall  become  weak,  and  be  like  any 
other  man"  (Judges  xvi.  17).  It  is  impossible  for  any  one 
to  know  why  the  Nazariteship,  by  which  is  signified  hair, 
was  instituted,  and  on  what  ground  it  was  that  Samson 
derived  strength  from  his  hair,  unless  he  is  first  acquainted 
with  the  signification  of  the  head  in  the  Word  :  by  the 
head  is  signified  intelligence,  which  angels  and  men  have 
from  the  Lord  by  means  of  divine  truth  ;  hence  by  the  hair 
is  signified  celestial  wisdom  in  its  ultimates,  and  also  divine 
truth  in  its  ultimates.  As  this  is  the  signification  of  hair 
from  its  correspondence  with  the  heavens,  therefore  it  was 
ordained,  as  a  law  for  the  Nazarites,  That  they  should  not 
shave  the  hair  of  their  heads,  because  that  is  the  Nazarite- 
ship of  God  upon  their  heads  (Numb.  vi.  1 — 21).  For  the 
same  reason  it  was  likewise  ordained,  that  the  high  priest 
and  his  sons  should  not  shave*  their  heads,  lest  they  should 
die,  and  wrath  should  come  upon  the  whole  house  of  Israel 
(Levit.  X.  6).  Since  the  hair,  by  reason  of  this  significa- 
tion, grounded  in  correspondence,  was  so  holy,  therefore 
the  Son  of  man,  who  is  the  Lord  in  respect  to  the  Word,  is 
described  even  as  to  his  hairs,  that  they  "  were  white  like 
wool,  as  white  as  snow"  (Rev.  i.  14) :  in  like  manner  the 
Ancient  of  days  is  described  (Dan.  vii.  9).  On  this  sub- 
ject also  may  be  seen  above,  n.  35.  In  fine,  the  reason  why 
the  power  of  divine  truth,  or  the  Word,  resides  in  its  lit- 
eral sense,  is,  because  the  Word  in  that  sense  is  in  its  ful- 
ness, and  the  angels  of  both  the  Lord's  kingdoms,  and  men 
on  earth,  are  in  that  sense  together. 


*  In  our  English  translation  we  render  the  word  uncover. 


RESPECTING    THE    SACRED    SCRIPTURE.  45 


V.  That  the  Doctrine  of  the  Church    ought  to  be 

-    DRAWN    IROM  THE  LiTERAL    SeNSE    OF    THE    WoRD,  AND 
TO    BE    CONFIRMED    THEREBY. 

50.  It  was  shown  in  the  foregoing  article,  that  the  Word, 
in  its  literal  sense,  is  in  its  fulness,  in  its  holiness,  and  in 
its  power  :  and  since  the  Lord  is  the  Word,  being  the  all 
of  the  Word,  it  follows  that  the  Lord,  in  that  sense,  is  most 
eminently  present,  and  that  from  that  sense  he  teaches  and 
enlightens  mankind.  But  the  truth  of  this  will  fall  under 
the  following  propositions:  I.  That  the  Word,  without 
Doctrine,  cannot  be  understood.  2.  That  Doctrine  ought 
to  be  draicn  from  the  literal  sense  of  the  Word.  3.  But 
that  Divine  Truth,  lohich  Doctrine  is  to  teach,  appears  to 
none  but  those  ivho  are  in  illustration  from  the  Lord. 

5L  \.  That  the  Word,  unthout  Doctr^ine,  cannot  be 
understood.  The  reason  is,  because  the  Word,  in  its  literal 
sense,  consists  of  mere  correspondences,  to  the  end  that 
spiritual  and  celestial  things  may  be  simultaneously  in  it, 
and  that  every  single  expression  may  afford  them  a  conti- 
nent and  support  ;  therefore  divine  truths  in  the  literal 
sense  are  rarely  found  naked,  but  clothed  ;  in  which  state 
they  are  called  the  appearances  of  truth,  and  are  more 
accommodated  to  the  apprehension  of  the  simple,  who  are 
not  used  to  any  elevation  of  their  thoughts  above  visible 
objects.  There  are  also  some  things  which  appear  like 
contradictions,  when  nevertheless  there  is  not  a  single  con- 
tradiction in  the  Word,  if  it  be  viewed  in  its  own  spiritual 
light.  In  some  parts,  likewise,  of  the  prophetic  writings 
there  is  a  collection  of  names,  of  places,  and  persons,  from 
which  in  the  letter  no  sense  can  be  gathered,  as  in  the  pas- 
sages above  adduced,  n.  15.  Such,  then,  being  the  nature 
of  the  Word  in  its  literal  sense,  it  must  be  very  evident, 
that  without  doctrine  it  cannot  possibly  be  understood. 
But  this  will  be  best  illustrated  by  examples.  It  is  said,  for 
instance,  "that  Jehovah  repenteth  "  (Exod.  xxxii.  12,  14; 
Jonah  iii.  9;  iv.  2)  ;  and  it  is  also  said,  "that  Jehovah 
doth  not  repent  "  (Numb,  xxiii.  19  ;  1  Sam.  xv.  29) ;  which 
apparently  contradictory  passages,  without  doctrine,  are  not 
reconcilable.  It  is  said,  that  Jehovah  visiteth  "  the  iniquity 
of  the  fathers  upon  the  children,  to  the  third  and  fourth 
generation  "  (Numb.  xiv.  18) ;  and  it  is  likewise  said,  "  that 
the  fathers  shall  not  be  put  to  death  for  the  children,  neither 


46  DOCTRINE  OF  THE  NEW  JERUSALEM 

the  children  for  the  fathers,  but  every  man  shall  be  put  to 
death  for  his  own  sin"  (Deut.  xxiv.  16).  These  passages, 
without  doctrine,  seem  contradictory,  but  when  illustrated 
by  doctrine,  they  are  in  perfect  agreement.  Jesus  saith, 
**  Ask,  and  it  shall  be  given  you  ;  seek,  and  ye  shall  find  ; 
knock,  and  it  shall  be  opened  unto  you."  Without  doc- 
trine it  might  be  supposed,  from  these  words,  that  every 
one  would  certainly  receive  what  he  requests;  but  doctrine 
teaches,  that  whatsoever  a  man  asks,  not  from  himself,  but 
from  the  Lord,  that  is  granted  him  ;  for  thus  the  Lord  ex- 
plains himself:  **  If  ye  abide  in  me,  and  my  words  abide 
in  you,  ye  shall  ask  what  ye  will,  and  it  shall  be  done  unto 
you"  (John  xv.  7).  The  Lord  says,  *'  Blessed  are  the 
poor,  for  theirs  is  the  kingdom  of  God"  (Luke  vi.  20). 
Without  doctrine  it  may  be  imagined,  that  heaven  is  design- 
ed for  the  poor,  and  not  for  the  rich  ;  but  doctrine  teaches 
that  the  poor  in  spirit  are  here  meant ;  for  the  Lord  says 
in  another  place,  "  Blessed  are  the  poor  in  spirit,  for  theirs 
is  the  kingdom  of  heaven"  (Matt.  v.  5).  Again,  the  Lord 
says,  *'  Judge  not,  that  ye  be  not  judged  ;  lor  with  what 
judgment  ye  judge,  ye  shall  be  judged  "  (Matt.  vii.  1,2; 
Luke  vi.  37).  Without  doctrine  a  person  might  here  be 
led  to  this  conclusion,  that  he  ought  not  to  judge  in  respect 
to  an  evil  man,  that  he  is  evil  ;  whereas  from  doctrine  it 
appears,  that  it  is  lawful  to  judge,  if  it  be  done  righteously; 
for  the  Lord  says,  *'  Judge  righteous  judgment"  (John  vii. 
24).  Again,  the  Lord  saith,  "  Be  not  ye  called  Rabbi,  for 
one  is  your  master,  even  Christ; — and  call  no  man  your 
father  upon  earth,  for  one  is  your  Father  who  is  in  heaven; 
neither  be  ye  called  masters,  for  one  is  your  master,  even 
Christ"  (Matt,  xxiii.  8,  9,  10).  These  words  unexplained 
by  doctrine,  would  seem  to  imply,  that  it  is  not  lawful  to 
call  any  person  teacher,  father,  or  master  :  whereas  by  doc- 
trine we  learn  that  this  is  lawful  in  a  natural  sense,  though 
it  be  unlawful  in  a  spiritual  sense.  Again,  Jesus  said  to 
his  disciples,  "  When  the  Son  of  man  shall  sit  in  the  throne 
of  his  glory,  ye  also  shall  sit  upon  twelve  thrones,  judging 
the  twelve  tribes  of  Israel  "  (Matt.  xix.  28).  From  these 
words  it  might  be  concluded,  that  the  disciples  of  the  Lord 
are  to  sit  hereafter  in  judgment ;  when  the  truth  is,  that 
they  cannot  judge  any  person :  doctrine  therefore  must 
explain  how  this  mystery  is  to  be  understood  :  and  this 
unfolds  it,  by  teaching  that  the  Lord  alone,  who  is  omnis- 
cient, and  knows  all  hearts,   will  sit   in  judgment,  and   is 


RESPECTING    THE    SACRED    SCRIPTURE.  47 

able  to  judge;  and  that  by  his  twelve  disciples  is  meant  the 
church  in  respect  to  all  the  truths  and  goods  which  it  has 
from  the  Lord  by  means  of  the  Word  :  from  whence  doc- 
trine concludes,  that  those  truths  and  goods  are  to  judge 
every  once  ;  according  to  the  words  of  the  Lord  in  John 
(iii.  17,  18;  xii.  47,  48).  Whosoever  reads  the  Word 
without  doctrine,  does  not  know  how  those  things  cohere 
together,  which  are  spoken  by  the  prophets  concerning  the 
Jewish  nation  and  Jerusalem,  where  it  is  said  that  the 
church  shall  continue  with  that  nation,  and  its  seat  abide 
in  that  city  forever;  as  in  the  following  places  :  '*  Jehovah 
hath  visited  his  flock,  the  house  of  Judah,  and  hath  made 
them  as  his  goodly  horse  in  the  battle  ;  out  of  him  shall 
come  forth  the  corner,  out  of  him  the  nail,  and  out  of  him 
the  battle-bow"  (Zech.  x.  3,  4,  6,  7).  "  And  I  will  dwell 
in  the  midst  of  thee, — and  Jehovah  shall  inherit  Judah, 
and  shall  choose  Jerusalem  again  "  (Zech.  ii.  11,  12).  "  It 
shall  come  to  pass  in  that  day,  the  mountains  shall  drop 
down  new  wine,  and  the  hills  shall  flow  with  milk — and 
Judah  shall  dwell  for  ever,  and  Jerusalem  from  generation 
to  generation  "  (Joel  iii.  18,  19,  20).  "  Behold  the  days 
come — in  which  I  will  sow  the  house  of  Israel  and  the 
house  of  Judah  with  the  seed  of  man  ; — that  I  will  make  a 
new  covenant  with  the  house  of  Israel  and  with  the  house 
of  Judah  ;  and  this  shall  be  the  covenant : — I  will  put  my 
law  in  their  inward  parts,  and  write  it  in  their  heart,  and 
will  be  their  God,  and  they  shall  be  my  people  "  ( Jerem. 
xxxi.  27,  31,  33).  "In  those  days — ten  men  shall  take 
hold,  out  of  all  languages  of  the  nations,  of  the  skirt  of 
him  that  is  a  Jew,  saying,  We  will  go  with  you,  for  we 
have  heard  that  God  is  with  you"  (Zech.  viii.  22,  23)  :  so 
in  other  places  (as  Isaiah  xliv.  21,  26;  xlix.  22,  23;  Ixv. 
9;  Ixvi.  20,  22;  Jerem.  iii.  18;  xxiii.  5;  I.  19,  20; 
Nahum  ii.  I  ;  Malachi  iii.  4)  where  the  coming  of  the 
Lord  is  treated  of,  and  it  is  said  that  these  things  will  come 
to  pass.  But  the  contrary  is  declared  in  many  other  pas- 
sages, of  which  the  following  only  shall  be  here  noticed  : 
"  I  will  hide  my  face  from  them,  I  will  see  what  their  end 
shall  be,  for  they  are  a  very  froward  generation,  children 
in  whom  is  no  faith  ; — I  said,  I  would  scatter  them  into 
corners,  I  would  make  the  remembrance  of  them  to  cease 
from  among  men, — for  they  are  a  nation  void  of  counsel, 
neither  is  there  any  understanding  in  them, — Their  vine  is 
of  the  vine   of  Sodom,   and  of  the  fields   of   Gomorrah; 


48         DOCTRINE  OF  THE  NEW  JERUSALBM 

their  grapes  are  grapes  of  gall,  their  clusters  are  bitter  ; 
their  wine  is  the  poison  of  dragons,  and  the  cruel  venom  of 
asps.  Is  not  this  laid  up  in  store  with  me,  and  sealed  up 
among  my  treasures?  To  me  belongeth  vengeance  and 
recompense"  (Deut.  xxxii.  20 — 35).  These  things  are 
spoken  concerning  that  nation,  as  also  things  of  a  similar 
nature  elsewhere:  see  Isaiah  iii.  1,  2,  8;  v.  3 — 6;  Deut. 
ix.  5,  6;  Matt.  xii.  39;  xxiii.  27,28;  Johnviii.  44;  and 
in  Jeremiah  and  Ezekiel  throughout.  Now  the  above  pas- 
sages, although  they  appear  contradictory  and  irreconcila- 
ble, are  nevertheless  perfectly  consistent  with  each  other 
when  viewed  in  their  true  light  according  to  doctrine; 
which  teaches  that  by  Israel  and  Judah,  in  the  Word,  are 
not  meant  Israel  and  Judah,  but  the  church  in  both  senses; 
in  the  one  sense,  that  it  is  vastated,  and  in  the  other  sense, 
that  it  is  to  be  re-established  by  the  Lord.  Several  cases 
of  a  similar  nature  occur  in  the  Word  ;  whence  it  mani- 
festly appears,  that  the  Word  without  doctrine  cannot  be 
understood. 

52.  From  what  has  been  said  it  is  very  clear,  that  they 
who  read  the  Word  without  doctrine,  or  who  do  not  form 
to  themselves  doctrine  from  the  Word,  are  in  the  dark 
concerning  every  truth,  and  that  their  minds  must  be  wav- 
ering and  unsettled,  prone  to  errors,  and  easily  betrayed 
into  heresies ;  which  they  will  even  embrace  with  eager- 
ness, in  case  they  are  supported  by  the  authority  and  favor- 
able opinion  of  mankind,  and  that  they  may  do  it  with  a 
safe  reputation  :  for  the  Word  is  to  them  as  a  candlestick 
without  a  light  in  it,  and  they  fancy  they  see  many  things 
in  the  dark,  though  they  scarcely  discern  a  single  object; 
for  doctrine  is  the  only  light  which  can  guide  them  in  their 
inquiries.  I  have  seen  such  persons  examined  by  the 
angels,  and  it  was  found  that  they  could  confirm  from  the 
Word  whatsoever  opinion  they  pleased,  and  that  they  actu- 
ally do  so  confirm  all  such  opinions  and  tenets  as  favor 
their  own  love,  and  the  love  of  those  whom  they  study  to 
oblige  :  but  I  afterwards  saw  them  stripped  of  their  gar- 
ments, which  is  a  sign  that  they  were  destitute  of  truths ; 
for  garments  in  the  spiritual  world  are  truths. 

53.  2.  That  doctrine  ought  to  be  drawn  from  the  literal 
sense  of  the  Word,  and  to  he  confirmed  thereby.  The 
reason  of  this  is,  because  the  Lord  is  present  in  that  sense, 
enlightening  and  teaching  man  the  truths  of  the  church  : 
for  all  the  Lord's  operations  are  performed  in  fulness,  and 


RESPECTING   THE    SACRED    SCRIPTURE.  49 

the  Word  in  its  literal  sense  is  in  its  fulness,  as  was 
shown  above ;  this  is  the  true  ground  why  doctrine  ought 
to  be  drawn  from  the  literal  sense. 

54.  That  the  Word  is  not  only  intelligible  by  doctrine, 
but  is  also  as  it  were,  luminous,  appears  from  the  Word's 
not  being  intelligible  without  doctrine,  and  like  a  candle- 
stick without  light,  as  was  shown  above.  The  Word, 
therefore,  is  intelligible  by  doctrine,  and  is  like  a  candle- 
stick with  a  lighted  candle.  Man  then  sees  more  than  he 
had  seen  before,  and  also  understands  such  things  as  he 
had  not  before  understood.  Things  dark  and  discordant 
he  either  sees  not  and  passes  by,  or  if  he  sees  them  he 
explains  them  so  as  to  be  consistent  with  doctrine.  The 
experience  of  all  the  christian  world  proves,  that  the  Word 
is  seen  from  and  explained  according  to  doctrine.  All  of 
the  reformed  church  see  and  explain  the  Word  from  and 
according  to  their  own  doctrine;  in  like  manner  the  Pa- 
pists, from  and  according  to  theirs;  nay,  the  Jews,  from 
and  according  to  theirs.  Consequently  falsities  arise  from 
false  doctrine,  and  truths  from  that  which  is  true.  Hence 
it  appears,  that  true  doctrine  is  like  a  candle  in  the  dark, 
and  like  a  directing  post  on  the  road.  But  doctrine  is  not 
only  to  be  drawn  from  the  literal  sense  of  the  Word,  but 
it  is  also  to  be  confirmed  by  that  sense ;  for  if  it  be  not 
confirmed  by  it  the  truth  of  doctrine  appears  as  if  the 
intellect  of  man  only,  and  not  the  divine  wisdom  of 
the  Lord,  were  contained  in  it  :  and  thus  doctrine  would 
be  like  a  house  in  the  air,  and  not  upon  the  earth,  and 
therefore  without  foundation, 

55.  The  doctrine  of  genuine  truth  may  also  be  fully 
drawn  from  the  literal  sense  of  the  Word.  For  the  Word, 
in  that  sense,  is  like  a  man  clothed,  whose  face  and  hands 
are  naked.  All  things  necessary  to  the  life  of  man,  and 
consequently  to  his  salvation,  are  naked;  but  the  rest  are 
clothed  ;  and  in  many  places  where  they  are  clothed,  they 
shine  through  the  clothing,  as  the  face  shines  through  a 
veil  of  thin  silk.  As  also  the  truths  of  the  Word  are  mul- 
tiplied by  the  love  of  them,  and  that  are  arranged  in  order, 
they  shine  more  and  more  clearly  through  the  clothing  :  but 
this  likewise  is  effected  by  doctrine. 

56.  It  may  be  imagined  that  the  doctrine  of  genuine 
truth  might  be  collected  by  means  of  the  spiritual  sense  of 
the  Word,  which  is  learnt  by  the  science  of  corresponden- 
ces ;  but  doctrine  is  not  attainable  by  means  of  that  sense, 

5 


50  DOCTRINE  OF  THE  NEW  JERUSALEM 

but  only  capable  of  receiving  illustration  and  confirmation 
from  it.  For,  as  was  observed  above,  n.  26,  no  one  can 
come  into  the  spiritual  sense  of  the  Word  by  means  of 
correspondences,  unless  he  be  first  in  genuine  truths  de- 
rived from  doctrine;  but  it  is  possible  for  a  person  to  falsify 
the  Word  by  some  correspondences  with  which  he  is 
acquainted,  when  he  connects  them  together,  and  applies 
them  to  the  confirmation  of  particular  opinions  rooted  in 
his  mind  in  consequence  of  the  principles  he  has  imbibed, 
unless  he  be  principled  in  genuine  truth.  Besides,  the 
spiritual  sense  of  the  Word  is  opened  to  man  by  the  Lord 
alone,  and  is  guarded  by  him  as  the  angelic  heaven  is 
guarded,  for  heaven  is  included  in  it.  It  is  hetter  therefore 
for  man  to  study  the  Word  in  its  literal  sense:  it  is  thence, 
only,  that  doctrine  is  afforded. 

57.  3.  That  genuine  truth,  which  doctrine  is  to  teach,  is 
apparent,  in  the  literal  sense  of  the  Word,  to  those  only  who 
are  in  illustration  from  the  Lord.  Illustration  comes  from 
the  Lord  alone,  and  is  afforded  to  those  who  love  truths  for 
truth's  sake,  and  apply  them  to  the  uses  of  life  :  none  else 
can  receive  illustration  from  the  Word.  The  reason  why 
illustration  comes  from  the  Lord  alone,  is,  because  he  is  in  all 
things  of  the  Word;  and  the  reason  of  its  being  afforded 
only  to  those  who  love  truths  for  truth's  sake,  and  apply  them 
to  the  uses  of  life,  is,  because  they  are  in  the  Lord,  and 
the  Lord  in  them.  For  the  Lord  is  his  own  Divine  Truth ; 
and  when  this  is  loved  for  its  own  sake,  which  is  the  case 
when  it  is  applied  to  use,  then  the  Lord  is  in  it,  and  is  thus 
present  with  the  man.  This  the  Lord  teaches  in  John  : 
*'  At  that  day  ye  shall  know — that  ye  are  in  me,  and  I  in 
you.  He  that  hath  my  commandments,  and  keepeth  them, 
he  it  is  that  loveth  me; — and  I  will  love  him,  and  will 
manifest  myself  to  him.  And  my  Father  will  love  him,  and 
we  will  come  unto  him,  and  make  our  abode  with  him" 
(xiv.  20,  21,  23).  And  in  Matthew:  "Blessed  are  the 
pure  in  heart,  for  they  shall  see  God"  (v.  8).  These  are 
they  who  are  in  illustration  when  they  read  the  Word,  and 
to  whom  the  Word  appears  in  its  brightness  and  transpa- 
rence. 

58,  The  reason  why  the  Word  appears  to  such  in  its 
brightness  and  transparence,  is,  because  there  is  both  a 
spiritual  and  celestial  sense  in  every  part  of  the  Word,  and 
these  senses  are  in  the  light  of  heaven  ;  wherefore  the 
Lord,  by  these  senses  and  their  light  enters  by  influx  into 


RESPECTING    THE    SACRED    SCRIPTURE.  51 

the  natural  sense  of  the  Word,  and  into  the  light  thereof 
abiding  in  man.  Hence  man  acknowledges  the  truth  from 
an  interior  perception,  and  afterwards  sees  it  in  his  own 
thought,  and  this  as  often  as  he  is  in  the  affection  of  truth 
for  truth's  sake ;  for  perception  comes  from  affection,  and 
thought  from  perception,  and  thence  arises  acknowledg- 
ment, which  is  called  faith.  But  more  of  this  shall  be  said 
in  the  following  article  concerning  the  conjunction  of  the 
Lord  with  man  through  the  Word. 

59.  With  these,  the  first  thing  to  be  done  is,  to  collect 
for  themselves  doctrine  from  the  literal  sense  of  the  Word, 
and  thus  to  kindle  a  light  for  their  further  advancement; 
but  after  doctrine  is  collected,  and  thus  the  light  is  kindled, 
they  see  the  Word  by  it.  But  those  who  do  not  collect 
doctrine  for  themselves,  first  inquire  whether  the  doctrine 
collected  by  others,  and  received  by  common  consent, 
agrees  with  the  Word  ;  and  to  those  things  which  do  agree, 
they  give  their  assent,  but  dissent  from  those  things  which 
do  not  agree  :  thus  they  form  their  own  doctrine,  and, 
through  doctrine,  their  faith.  But  this  is  only  the  case 
with  those,  who,  not  being  too  much  drawn  away  by  the 
cares  of  the  World,  are  able  to  exercise  their  intellectual 
sight :  these,  if  they  love  truths  for  truth's  sake,  and  apply 
them  to  the  uses  of  life,  are  in  illustration  from  the  Lord ; 
others,  if  they  are,  in  any  degree,  in  a  life  according  to 
truth,  may  learn  from  them. 

60.  The  very  reverse  happens,  where  men  interpret  the 
Word  by  the  doctrine  of  a  false  religion;  and,  particularly 
where  they  confirm  such  doctrine  by  the  Word,  with  a 
view  to  their  own  glory,  or  to  the  acquirement  of  worldly 
wealth.  With  such  persons  the  truths  of  the  Word  appear 
as  in  the  shades  of  night,  and  falsities  as  in  the  light  of 
day:  they  read  truths,  but  they  do  not  see  them,  and  if 
they  see  the  shadow  of  them,  they  falsify  them.  These  are 
they  whom  the  Lord  describes,  as  having  eyes,  and  yet 
they  see  not,  and  ears,  and  yet  they  do  not  understand 
(Matt,  xiii,  14,  15) ;  for  nothing  binds  man  but  his  own 
proprium,  and  the  confirmation  of  what  is  false  :  the  pro- 
prium  of  man  is  self-love,  and  the  conceit  of  self-intelli- 
gence thence  arising ;  and  the  confirmation  of  what  is 
false  is  darkness  counterfeiting  light.  Hence  the  light  of 
these  men  becomes  merely  natural,  and  their  sight  is  like 
that  of  a  person  who  imagines  he  sees  phantoms  in  the 
dark. 


52  DOCTRINE  OF  THE  NEW  JERUSALEM 

Gl.  I  have  been  permitted  to  converse  with  several  after 
death,  who  believed  they  should  shine  as  the  stars  in  the 
firmament,  because,  as  they  said,  they  had  accounted  the 
Word  holy,  had  often  perused  it,  and  had  collected  many 
things  from  it,  whereby  they  had  confirmed  the  tenets  of 
their  particular  faith,  and  had  acquired  the  reputation  of 
being  great  scholars  and  learned  men;  in  consequence 
of  which  they  supposed  they  should  be  advanced  to  the 
dignity  of  a  Michael,  or  a  Raphael.  But  on  the  examina- 
tion of  several  of  them,  respecting  the  love  which  influ- 
enced them  in  their  study  of  the  Word,  it  was  discovered, 
that  some  of  them  had  studied  it  from  a  principle  of  self- 
love,  with  a  view  to  acquire  rank  and  distinction  in  the 
church,  and  some  from  a  principle  of  worldly  love,  with  a 
view  to  gain.  On  their  examination  also,  respecting  what 
they  had  learnt  from  the  Word,  it  was  discovered,  that 
they  did  not  know  a  single  genuine  truth,  but  only  what  may 
be  called  truth  falsified,  which,  in  its  own  proper  nature,  is 
falsity ;  and  they  were  informed  that  this  was  a  conse- 
quence of  reading  the  Word  only  with  a  view  to  tliemselves 
and  the  world,  without  regarding  the  truth  of  faith,  and 
the  good  of  life,  as  the  ends  of  their  reading.  For  in  this 
case,  where  self  and  the  world  are  the  ends,  the  mind,  in 
reading  the  Word,  abides  in  self  and  in  the  world,  and 
hence  their  thoughts  are  constantly  derived  from  their  owa 
proprium,  or  selfhood,  and  the  proprium  of  man  is  in  utter 
darkness  respecting  all  things  that  relate  to  heaven  and  the 
church  ;  so  that,  in  such  a  state,  it  is  impossible  for  man 
to  be  under  the  Lord's  guidance,  and  to  be  elevated  by 
him  into  the  light  of  heaven  ;  of  consequence,  it  is  im- 
possible he  should  receive  any  influx  from  the  Lord  through 
heaven.  I  have  also  seen  such  persons  admitted  into 
heaven,  but  when  they  were  discovered  to  be  without 
truths,  they  were  cast  down  again  :  yet  still  they  remained 
full  of  the  conceit  that  they  deserved  to  be  in  heaven.  The 
case  is  different  with  those  who  have  studied  the  Word 
from  the  affection  of  knowing  truth  for  truth's  sake,  and 
because  it  is  serviceable  to  the  uses  of  life,  not  only  in 
respect  to  themselves,  but  also  to  their  neighbor  :  I  have 
seen  such  raised  up  into  heaven,  and  thus  into  the  light 
wherein  divine  truth  there  appears,  and  at  the  same  time 
exalted  into  angelic  wisdom,  and  its  happiness ;  which  is 
life  eternal, 


RESPECTING    THE    SACRED    SCRIPTURE.  53 

VI.  That,  by  the  Literal  Sense  of  the  Word,  man 

HAS    CONJUNCTION    WITH    THE    LoRD,    AND    CONSOCIATION 
WITH    THE    ANGELS. 

62.  The  reason  that  man  has  conjunction  with  the  Lord 
by  means  of  the  Word,  is,  because  it  treats  of  him  alone, 
and  through  it  the  Lord  is  all  in  all,  and  is  called  the  Word, 
as  has  been  shown  in  the  Doctrine  respecting  the  Lord. 
The  reason  why  such  conjunction  is  effected  by  the  literal 
sense,  is,  because  the  Word,  in  that  sense,  is  in  its  fulness, 
in  its  holiness,  and  in  its  power,  as  was  shown  above.  This 
conjunction  is  not  apparent  to  man,  but  is  wrought  in  the 
affection  and  perception  of  truth,  and  thus  in  the  love  and 
faith  of  Divine  Truth  in  him. 

63.  The  reason  that  man  has  consociation  with  angels 
by  means  of  the  literal  sense,  is,  because  the  spiritual  and 
celestial  senses  are  included  in  that  sense,  and  the  angels 
are  in  those  senses,  the  angels  of  the  Lord's  spiritual  king- 
dom in  the  spiritual  sense  of  the  Word,  and  the  angels  of 
the  Lord's  celestial  kingdom  in  its  celestial  sense.  Those 
two  senses  are  evolved  or  unfolded  from  the  natural  or 
literal  sense,  whilst  it  is  read  by  a  person  who  accounts  the 
Word  holy.  Such  evolution  is  instantaneous;  consequently 
the  consociation  is  so  likewise. 

64.  That  the  spiritual  angels  are  in  the  spiritual  sense 
of  the  Word,  and  the  celestial  angels  in  its  celestial  sense, 
has  been  proved  to  me  by  manifold  experience.  It  was 
given  to  me  to  perceive,  that  whilst  I  was  reading  the  Word 
in  its  literal  sense,  communication  was  opened  with  the  hea- 
vens, sometimes  with  one  society,  sometimes  with  another: 
what  I  understood  according  to  the  natural  sense,  the 
spiritual  angels  understood  according  to  the  spiritual  sense, 
and  the  celestial  angels,  according  to  the  celestial  sense, 
and  this  in  an  instant;  and  as  this  communication  has  been 
perceived  by  me  many  thousand  times,  I  have  not  a  single 
doubt  remaining  as  to  its  reality.  There  are  spirits,  also, 
who  are  below  the  heavens,  who  abuse  this  communica- 
tion ;  for  they  read  over  particular  passages  in  the  literal 
sense  of  the  Word,  and  immediately  observe  and  note  the 
society  with  which  communication  is  effected.  From  these 
circumstances  it  is  given  me  to  know,  by  sensible  experi- 
ence, that  the  Word,  as  to  its  literal  sense,  is  a  divine 
medium  of  conjunction  with  the  Lord,  and  with  heaven.* 

*  Concerning  this  conjunction  by  the  Word  may  also  be  seen  what 
is  said  in  the  work  on  Heaven  and  Hell,  n.  303 — 310. 


54         DOCTRINE  OF  THE  NEW  JERUSALEM 

65.  But  in  what  manner  this  unfolding  of  those  senses 
takes  place,  shall  also  be  explained  in  a  few  words ;  but 
that  it  may  be  understood,  it  will  be  necessary  to  bear 
in  mind  what  was  said  above,  n.  6,  38,  concerning  succes- 
sive order  and  simultaneous  order  ;  viz.  that  what  is  celes- 
tial, spiritual,  and  natural,  follow  one  after  another  in  suc- 
cessive order,  from  the  highest  things  which  are  in  heaven, 
to  the  lowest  which  are  in  the  world  :  that  the  same  things 
in  simultaneous  order  are  in  the  lowest  degree,  which  is 
the  natural,  one  being  placed  in  juxtaposition  with  the 
other,  from  the  most  internal  to  the  most  external  ;  and 
that,  in  like  manner,  the  successive  senses  of  the  Word,  the 
celestial  and  spiritual,  are  simultaneously  in  the  natural. 
These  things  being  comprehended,  it  may,  in  some  mea- 
sure, be  explained  to  the  understanding,  in  what  manner 
the  two  senses,  the  celestial  and  the  spiritual,  are  evolved 
from  the  natural,  whilst  man  is  reading  the  Word  ;  for  then 
the  spiritual  angels  extract  and  call  forth  its  spiritual  con- 
tents, and  the  celestial  angels  its  celestial  contents  :  nor 
can  they  do  otherwise,  because  those  things  are  to  them 
homogeneous,  and  are  in  agreement  with  their  nature  and 
essence, 

66.  But  this  may  first  be  illustrated  by  comparisons 
drawn  from  the  three  kingdoms  of  nature,  which  are  called 
the  animal,  the  vegetable,  and  the  mineral.  In  the  animal 
kingdom,  for  instance,  when  the  food  is  turned  to  chyle, 
the  blood-vessels  extract  from  thence,  and  call  forth  their 
blood,  the  nervous  fibres  their  juices,  and  the  substances 
from  whence  those  fibres  originate,  their  animal  spirit.  In 
the  vegetable  kingdom:  a  tree,  with  its  trunk,  branches, 
leaves,  and  fruits,  is  supported  on  its  root;  and  out  of  the 
ground,  by  means  of  its  root,  extracts  and  calls  forth  a 
grosser  juice  for  the  trunk,  branches  and  leaves,  a  purer 
for  the  fleshy  part  of  the  fruit,  and  the  purest  of  all  for  the 
seeds  within  the  fruit.  In  the  mineral  kingdom:  in  some 
places,  in  the  bowels  of  the  earth,  are  minerals  impregnated 
with  gold,  silver,  and  iron;  the  gold,  silver,  and  iron,  draw 
their  respective  elements  from  the  subterraneous  exhalations. 

67.  We  will  now  illustrate,  by  instances,  in  what  man- 
ner the  spiritual  angels  draw  forth  their  sense,  and  the 
celestial  angels  theirs,  from  the  natural  sense,  in  which  the 
Word  is  with  men.  Let  us  take,  for  examples,  five  com- 
mandments of  the  decalogue.  The  Commandment,  Honor 
thy   father    and  mother.      By    father    and    mother,    man 


RESPECTING   THE    SACRED    SCRIPTURE.  55 

understands  a  father  and  mother  on  earth,  and  also  all 
those  who  are  in  the  place  of  father  and  mother  ;  and  by 
honoring  them,  he  understands  to  hold  them  in  honor  and 
to  obey  them.  But  the  spiritual  angel  understands  by 
father  the  Lord,  and  by  mother  the  church,  and  by  honor- 
ing them  he  understands  to  love  them.  And  the  celestial 
angel  by  father  understands  the  divine  love  of  the  Lord, 
by  mother  his  divine  wisdom,  and  by  honorinor  them,  to  do 
good  from  him.  The  Com3TAnDxMent,  Thou  shalt  not 
steal.  By  stealing,  man  understands  to  rob,  to  defraud, 
and  under  any  pretence  to  take  from  another  what  belongs 
to  him  ;  whereas  a  spiritual  angel,  by  stealing,  understands 
to  deprive  others  of  their  truths  of  faith  and  goods  of 
charity,  by  means  of  falsities  and  evils :  but  a  celestial 
angel,  by  stealing,  understands  to  attribute  to  self  what 
belongs  to  the  Lord,  and  to  appropriate  to  self  his  right- 
eousness and  merit.  Again  ;  Thou  shalt  not  commit  adul- 
tery. By  committing  adultery,  man  understands  to  commit 
whoredom,  to  be  guilty  of  obscene  practices,  to  indulge 
wanton  discourse,  and  to  entertain  lewd  thoughts;  whereas 
a  spiritual  angel,  by  committing  adultery,  understands  to 
adulterate  the  goods  of  the  Word,  and  to  falsify  its  truths: 
but  a  celestial  angel,  by  committing  adultery,  understands 
to  deny  the  Divinity  of  the  Lord,  and  to  profane  the  Word. 
Again  ;  Thou  shalt  not  commit  murder.  By  murdering,  man 
understands  not  only  the  taking  away  another's  life,  but  like- 
wise bearing  malice  and  hatred  in  the  heart  and  breathing  a 
revengeful  spirit  against  any  person,  even  to  death  :  whereas 
by  murdering,  a  spiritual  angel  understands  to  play  the 
devil's  part,  and  destroy  men's  souls  ;  and  a  celestial  angel, 
by  murdering,  understands  to  hate  the  Lord,  and  those 
things  which  are  the  Lord's.  Lastly,  Thou  shalt  not  bear 
false  loitness.  By  bearing  false  witness,  man  understands  also 
to  tell  lies,  and  to  defame  any  person  :  whereas  a  spiritual 
angel,  by  bearing  false  witness,  undervStands  to  declare,  and 
endeavor  to  persuade  others,  that  what  is  false  is  true,  and 
what  is  evil  is  good,  and  vice  versa  :  but  a  celestial  angel, 
by  bearing  false  witness,  understands  to  blaspheme  the 
Lord  and  the  Word.  These  instances  may  serve  to  show, 
after  what  manner  the  spiritual  and  celestial  senses  of  the 
Word  are  unfolded  and  extracted  from  the  natural  sense  in 
which  they  are  included :  and,  what  is  wonderful,  the 
angels  extract  their  senses  without  having  any  knowledge 
of  a  man's  thoughts ;  but  still  the  thoughts  of  angels  and 


66  DOCTRINE    OF    THE    NEW    JERUSALEM 

men  make  a  one  by  correspondences,  like  end,  cause,  and 
effect ;  for  ends  do  actually  exist  in  the  celestial  kingdom, 
causes  in  the  spiritual,  and  effects  in  the  natural  kingdom. 
Such  conjunction  by  correspondences  results  from  the  laws 
of  creation.  Hence  then  it  is,  that  man  has  consociation 
with  the  angels  by  means  of  the  Word. 

68.  The  reason  that  man  has  consociation  with  angels 
by  the  natural  or  literal  sense  of  the  Word,  is,  likewise, 
because  in  every  man,  from  creation,  there  are  three  de- 
grees of  life,  the  celestial,  the  spiritual,  and  the  natural ; 
man,  however,  is  in  the  natural  degree,  so  long  as  he  con- 
tinues in  this  world  ;  and,  at  the  same  time,  so  far  in  the 
spiritual  degree,  as  he  is  principled  in  genuine  truths,  and 
so  far  in  the  celestial  degree,  as  he  is  principled  in  a  life 
according  to  those  truths  ;  nevertheless,  he  is  not  admitted 
into  the  spiritual  and  celestial  degrees  themselves  till  after 
death.     But  more  concerning  this  elsewhere. 

69.  From  what  has  been  said,  it  must  appear  evident,  that 
only  in  the  Word,  by  which  man  has  conjunction  with  the 
Lord  and  consociation  with  the  angels,  there  is  spirit  and 
life  ;  as  the  Lord  says,  *'The  words  that  I  speak  unto  you, 
they  are  spirit  and  they  are  life"  (John  vi.  63).  "  The  water 
that  I  shall  give  him,  shall  be  in  him  a  well  of  water 
springing  up  unto  everlasting  life"  (John  iv.  14).  "  Man 
shall  not  live  by  bread  alone,  but  by  every  word  that 
proceedeth  out  of  the  mouth  of  God"  (Matt.  iv.  4). 
"  Labor  not  for  the  meat  which  perisheth,  but  for  that 
meat  which  endureth  unto  everlasting  life,  which  the  Son 
of  Man  shall  give  unto  you"  (John  vi.  27). 


VIL  That  the  Word  is  in  all  the  Heavens,  and 
THAT  the  Wisdom  of  the  angels  is  thence  de- 
rived. 

70.  That  the  Word  is  in  the  heavens,  has  remained  a 
secret  unto  this  day,  nor  could  it  be  made  known  so  long 
as  the  church  was  ignorant  that  angels  and  spirits  are  men 
like  men  in  this  our  world,  and  that  they  resemble  them  in 
every  particular,  with  this  only  difference,  that  they  them- 
selves are  spiritual  beings,  and  that  all  things  which  they 
have  amongst  them  are  from  a  spiritual  origin  ;  whereas 
men  on  earth  are  natural  beings,  and  all  things  amongst 
them  are  from  a  natural  origin.     So  long  as  this  remained 


Respecting  the  sacred  scripture.  §7 

concealed,  it  conld  never  be  known  that  the  Word  is  also 
in  the  heavens,  and  that  it  is  there  read  by  the  angelic 
inhabitants  ;  and  also  by  the  spirits  who  are  beneath  the 
heavens.  But  that  this  truth  might  not  remain  for  ever  a 
secret,  it  has  been  granted  me  to  be  in  fellowship  with 
angels  and  spirits,  and  to  converse  with  them,  and  to  see 
what  is  in  their  world,  and  afterwards  to  relate  to  mankind 
many  of  the  things  which  I  have  seen  and  heard  :  this  I  have 
done  in  a  treatise  concerning  Heaven  and  Hell;  from 
which  work  it  will  appear,  that  angels  and  spirits  are  men, 
and  that  they  have  amongst  them  an  abundance  of  all  such 
things  as  exist  amongst  men  on  earth.* 

71.  As  to  what  respects  the  Word  in  heaven,  it  is  written 
in  a  spiritual  style,  which  differs  entirely  from  a  natural 
style  :  a  spiritual  style  consists  of  mere  letters,  each  of 
which  involves  some  particular  sense  ;  and  there  are  marks 
above  the  letters,  which  exalt  the  sense.  The  letters  in 
use  amonast  the  ancrels  of  the  spiritual  kintrdom,  are  like 
the  letters  used  in  printing  amongst  men  ;  and  the  letters 
in  use  amongst  the  angels  of  the  celestial  kingdom,  each 
of  which  in  itself  involves  some  entire  sense,  are  like  the 
old  Hebrew  letters,  but  inflected  above  and  beneath,  with 
marks  above,  between,  and  v.ithin  them.  As  their  writing 
is  of  such  a  nature,  there  are  not  any  names  of  persons 
and  places  in  their  Word,  as  in  ours,  but  instead  of  names 
are  the  things  which  they  signify;  thus  instead  of  Moses 
is  mentioned  the  historical  Word  ;  instead  of  Elias,  the 
prophetic  Word  ;  instead  of  Abraham,  Isaac,  and  Jacob, 
the  Lord  with  respect  to  his  Divine-celestial,  his  Divine- 
spiritual,  and  his  Divine-natural  ;  instead  of  Aaron,  the 
priestly  office;  instead  of  David,  the  kingly  office,  each  in 
relation  to  the  Lord  ;  instead  of  the  names  of  the  twelve 
sons  of  Jacob,  or  the  tribes  of  Israel,  various  things 
respecting  heaven  and  the  church  ;  so  also  instead  of  the 
names  of  the  Lord's  twelve  disciples  :  instead  of  Zion  and 
Jerusalem,  the  church  as  to  doctrine  derived  from  the 
Word  ;  instead  of  the  land  of  Canaan,  the  church  itself; 
instead  of  the  places  and  cities  therein,  on  this  side  the 
river  Jordan,  and  beyond  it,  various  things  relating  to  the 

*That  angels  and  spirits  are  men,  may  be  seen  in  that  Treatise, 
ri-  73 — 77,  and  n.  453 — 456  ;  that  similar  things  exist  amongst 
them  that  exist  here  amongst  men,  n.  170—190  ;  also,  that  they  have 
divine  worship  amongst  them,  and  have  preaching  in  their  temples,  n. 
221—227;  likewise  writings  and  books,  n.  258— 264 ;  and  also  the 
Holy  Scriptures  or  Word,  n.  259. 


68  DOCTRINE    OF    THE    NEW    JERUSALEM 

church  and  its  doctrine.  The  case  is  the  same  in  respect 
to  numbers;  they  do  not  occur  in  the  copies  of  the  Word 
written  in  heaven,  but  instead  of  them  are  expressed  the 
things  with  which  the  numbers  correspond.  It  may  hence 
be  seen,  that  the  Word  in  heaven  corresponds  to  our  Word, 
and  that  consequently  they  are  one,  for  correspondences 
make  things  one. 

72.  This  is  a  wonderful  circumstance,  that  the  Word  in 
heaven  is  so  written,  that  the  simple  may  understand  it  in 
simplicity,  and  the  wise  in  wisdom;  for  there  are  various 
points  and  marks  over  the  letters,  which,  as  was  observed, 
exalt  the  sense,  but  to  which  the  simple  do  not  attend,  nor 
understand  their  meaning  ;  whereas  the  wise  are  attentive 
to  them,  every  one  in  proportion  to  his  wisdom,  even  to  its 
highest  degree.  A  copy  of  the  Word,  written  by  angels 
under  the  Lord's  inspiration,  is  kept  by  every  considerable 
society,  in  a  sacred  repository  appointed  for  that  purpose, 
to  preserve  it  from  any  alteration  in  any  of  its  points  and 
marks.  The  Word  in  our  world  is  so  far  similar  to  that  in 
heaven,  that  the  simple  understand  it  in  simplicity,  and  the 
wise  in  wisdom  ;  but  yet  this  difference  of  understanding 
in  our  world,  arises  from  a  different  ground,  and  is  effected 
in  a  different  manner. 

73.  The  angels  themselves  confess  that  they  derive  all 
their  wisdom  from  the  Word,  for  in  proportion  to  their 
understanding  of  the  Word  is  the  degree  of  light  in  which 
they  dwell  :  the  light  of  heaven  is  divine  wisdom,  which 
appears  before  the  eyes  of  the  angels  as  light.  In  the 
sacred  repository,  where  the  copy  of  the  Word  is  kept, 
the  light  is  bright  and  flaming,  exceeding  every  degree  of 
light  that  shines  in  the  other  parts  of  heaven  without  :  the 
cause  is  the  same  as  has  already  been  mentioned — that  the 
Lord  is  in  the  Word. 

74.  The  wisdom  of  the  celestial  angels  exceeds  the 
wisdom  of  the  spiritual  angels  almost  as  much  as  the 
wisdom  of  the  spiritual  angels  exceeds  the  wisdom  of  men; 
and  this  because  the  celestial  angels  are  in  the  good  of 
love  from  the  Lord,  and  the  spiritual  angels  in  the  truths 
of  wisdom  from  the  Lord ;  and  wherever  the  good  of  love 
is,  there  wisdom  resides  at  the  same  time ;  but  where 
truths  are,  there  no  more  wisdom  resides,  than  in  propor- 
tion to  the  good  of  love  by  which  it  is  attended.  This  is 
the  reason  why  the  Word,  in  the  Lord's  celestial  kingdom, 
is  differently  written  from  the  Word  in  his  spiritual   king- 


Respecting  the  sacred  scripture.  59 

dom ;  for  in  the  Word  of  the  celestial  kingdom  the  goods 
of  love  are  the  things  expressed,  and  the  marks  denote 
affections ;  but  in  the  Word  of  the  spiritual  kingdom  the 
truths  of  wisdom  are  the  things  expressed,  and  the  marks 
denote  perceptions. 

75.  From  what  has  been  observed  we  may  conclude, 
how  great  the  wisdom  must  be  which  lies  concealed  in  the 
Word  we  have  here  on  earth ;  for  in  this  all  angelic 
wisdom,  which  is  inexpressible,  is  hidden  ;  and  every  man 
who  is  made  an  angel  by  the  Lord  by  means  of  the  Word, 
comes  into  this  wisdom  after  death. 


VIII.  That  the  Church  exists  from  the  Word,  and 

THAT,     WITH    MAN,    THE     QUALITY    OF     THE      ChuRCH    IS 
ACCORDING    TO    HIS     UNDERSTANDING    OF    THE    WoRD. 

76.  That  the  church  exists  from  the  Word,  cannot 
possibly  be  a  matter  of  doubt;  for  the  Word  is  divine 
truth  itself  (n.  1 — 4) ;  the  doctrine  of  the  church  is 
derived  from  the  Word  (n.  50 — 61) ;  and  conjunction  with 
the  Lord  is  effected  by  means  of  the  Word  (n.  62 — 69  ). 
But  that  the  understanding  of  the  Word  constitutes  the 
church,  may  be  made  a  matter  of  doubt ;  as  there  are 
some  who  believe  that  they  belong  to  the  church,  merely 
because  they  are  in  possession  of  the  Word,  and  read  it, 
or  hear  it  from  the  minister,  and  have  some  knowledge  of 
its  literal  sense ;  although,  at  the  same  time,  they  are 
totally  ignorant  of  its  meaning,  and  how  it  is  to  be  under- 
stood in  different  passages;  which  some  make  a  matter  of 
small  account.  It  will  be  necessary  to  prove,  then,  that  it 
is  not  merely  the  Word  which  constitutes  the  church,  but 
the  right  understanding  of  it,  and  that  the  quality  of  the 
church  is  determinable  by  the  understanding  of  the  Word 
amongst  its  members.  This  is  confirmed  from  these  cir- 
cumstances. 

77.  The  Word  is  properly  the  Word  according  to  the 
understanding  of  it  with  men,  that  is,  as  it  is  understood: 
if  it  is  not  understood,  it  indeed  is  called  the  Word,  but  in 
reality  it  is  not  such  with  man.  The  Word  is  truth,  accord- 
ing to  the  understanding  of  it;  for  the  Word  may  be  not 
the  truth,  inasmuch  as  it  may  be  falsified.  The  Word  is 
spirit  and  life  according  as  it  is  understood;  for  the  mere 
letter,   without  the  understanding  of  it,  is  dead.     Since^ 


60  DOCTRINE  OF  THE  NEW  JERUSALEM 

therefore,  man  has  truth  and  life  according  to  his  under- 
standing of  tlie  Word,  so  also  he  has  faith  and  love  accord- 
ing to  it;  for  truth  has  relation  to  faith,  and  Jove  to  life. 
Now  because  it  is  by  faith  and  love,  and  according  to  them 
that  the  church  exists,  it  follows,  that  by  the  understanding 
of  the  Word,  and  according  to  it,  the  church  is  a  church  ; 
a  noble  church  if  grounded  in  genuine  truths,  an  ignoble 
one  if  not  in  genuine  truths,  and  a  ruined  one  if  in  falsified 
truths. 

78.  Moreover,  the  Lord  is  present  and  in  conjunction 
with  man  through  the  Word,  seeing  that  the  Lord  is  the 
Word,  and,  as  it  were  converses  in  it  with  man,  because 
the  Lord  is  divine  truth  itself,  and  the  Word  is  divine  truth 
also.  Frotn  hence  it  plainly  appears,  that  the  Lord  is  pres- 
ent with  man,  and  in  conjunction  with  him,  according  to 
his  understanding  of  the  Word  ;  for,  according  to  it,  man 
has  truth,  and  from  thence  faith,  and  also  love,  and  thence 
life.  The  Lord  is  also  present  with  man  through  the  read- 
ing of  the  Word  ;  but  he  is  in  conjunction  with  him  through 
the  understanding  of  truth  derived  from  the  Word,  and 
according  to  it ;  and  in  proportion  as  the  Lord  is  in  con- 
junction with  man,  so  much  of  the  church  is  in  man. 
The  church  is  properly  in  man;  the  church  without  him  is 
the  church  with  many  others  in  whom  the  church  is.  This 
is  meant  by  the  Lord's  answer  to  the  Pharisees,  on  their 
inquiring  when  the  kingdom  of  God  should  come  :  "  The 
kino-dom  of  God  is  within  you"  (Luke  xvii.  21):  by  the 
kingdom  of  God  is  here  meant  the  Lord,  and  the  church 
from  him. 

79.  Many  parts  of  the  pro])hetical  writings,  where  the 
church  is  treated  of,  treat  also  of  the  understanding  of  the 
Word,  and  it  is  taught  that  the  church  cannot  exist  but 
where  there  is  a  just  understanding  of  the  Word,  and  that 
the  state  and  nature  of  the  church  is  always  to  be  deter- 
mined by  the  manner  in  which  the  Word  is  understood  by 
those  who  belong  to  the  church.  The  prophets,  in  many 
parts  of  their  writings,  describe  the  Israelitish  and  Jewish 
church  as  totally  destroyed  and  annihilated,  in  consequence 
of  falsifying  the  meaning  or  understanding  of  the  Word; 
for  the  destruction  of  the  church  proceeds  from  no  other 
source  than  this.  The  understanding  of  the  Word,  both 
true  and  false,  is  described  in  the  prophetic  writings,  partic- 
ularly in  the  prophet  Hosea,  by  Ephraim  ;  for  the  under- 
standing of  the  Word  in  the  church  is  signified  in  the  Word 


RESPECTING   THE    SACRED    SCRIPTURE.  61 

by  Ephraim.  As  the  understanding  of  the  Word  consti- 
tutes the  church,  therefore  Ephraim  is  called  "  a  dear  son, 
and  a  pleasant  child  "  ( Jerem.  xxxi.  20)  ;  "  the  first  born  " 
(Jereni.  xxxi.  9);  "the  strength  of  the  head  of  Jehovah" 
(Psalm.  Ix.  7;  cviii.  8);  "a  mighty  man"  (Zech.  x.  7); 
**  he  that  filleth  the  bow  "  (Zech.  ix.  13) ;  and  the  children 
of  Ephraim  are  called  "  armed  and  shooters  with  the  bow" 
(Psalm  Ixxiii.  9) ;  for  by  a  bow  is  signified  doctrine  de- 
rived from  the  Word  combating  with  falsities.  For  the 
same  reason,  also,  Israel  stretched  out  his  right  hand  upon 
Ephraim,  and  blessed  him  (Gen.  xlviii,  14)  :  and  he  was 
also  accepted  in  lieu  of  Reuben  (ver.  5):  and  for  the  same 
reason,  Ephraim,  with  his  brother  Manasseh,  under  the 
name  of  their  father  Joseph,  was  exalted  by  Moses,  in  his 
blessing  of  the  children  of  Israel,  above  all  the  rest  (Deut. 
xxxiii.  13 — 17).  But  the  state  and  nature  of  the  church, 
when  the  understanding  of  the  Word  is  destroyed,  is  also 
described  in  the  writings  of  the  prophets  by  Ephraim,  par- 
ticularly in  Hosea;  as  in  these  passages:  "Israel  and 
Ephraim  shall  fall  in  tlieir  iniquity  ;  Ephraim  shall  be  deso- 
late ;  Ephraim  is  oppressed  and  broken  in  judgment;  I 
will  be  unto  Ephraim  as  a  lion;  I,  even  I,  will  tear  and  go 
away,  I  will  take  away,  and  none  shall  rescue  him"  (v.  5, 
9,  11 — 14).  "O  Ephraim,  what  shall  I  do  unto  thee? 
For  thy  goodness  is  as  a  morning  cloud,  and  as  the  early 
dew  it  goeth  away  "  (Hosea  vi.  4).  "  They  shall  not  dwell 
in  the  land  of  Jehovah,  but  Ephraim  shall  return  to  Egypt, 
and  shall  eat  unclean  tilings  in  Assyria"  (Hosea  ix.  3). 
The  land  of  Jehovah  is  the  church  ;  Egypt  is  the  scientific 
principle  of  the  natural  man  ;  Assyria  is  reasoning  founded 
on  it  ;  therefore  it  is  said,  that  Ephraim  shall  return  into 
Egypt,  and  shall  eat  unclean  things  in  Assyria.  "Ephraim 
feedeth  on  wind,  and  followeth  after  the  east  wind  ;  he 
daily  increaseth  lies  and  desolations;  and  they  do  make  a 
covenant  with  the  Assyrians,  and  oil  is  carried  into  Egypt" 
(Hosea  xii.  1).  To  feed  on  wind,  to  follow  after  the  east 
wind,  to  increase  lies  and  desolations,  is  to  falsify  truths, 
and  so  to  destroy  the  church.  The  same  is  also  signified 
by  the  whoredom  of  Ephraim,  for  whoredom  signifies  the 
falsification  of  the  understanding  of  the  Word,  that  is,  of 
its  genuine  truth  ;  as  in  these  passages  :  "  For  now,  O 
Ephraim, thou  committest  whoredom,  and  Israel  is  defiled" 
(Hosea  v.  3).  "I  have  seen  a  horrible  thing  in  the  house 
of  Israel ;  there  is  the  whoredom  of  Ephraim,  Israel  is 
6 


62  DOCTRINE  OF  THE  NEW  JERUSALEM 

defiled,"  (Hosea  vi.  10).  Israel  means  the  church  itself, 
and  Ephraim  the  understanding  of  the  Word,  which  deter- 
mines the  state  and  qualiiy  of  the  church  ;  wherefore  it  is 
said,  '*  Ephraim  cominitteth  whoredom,  and  Israel  is  de- 
filed." But  as  the  church  amongst  the  children  of  Israel 
and  Judah  was  totally  destroyed  by  falsifications  of  the 
Word,  therefore  it  is  thus  said  of  Ephraim  :  "  Shall  I  give 
thee  up,  Ephraim  ?  shall  I  deliver  thee,  Israel  1  How  shall 
I  make  thee  as  Admah  ?  How  shall  I  set  thee  at  Zeboim  1 " 
(Hosea  xi.  8).  Now  since  the  prophet  Hosea,  from  the 
first  chapter  to  the  last,  treats  of  the  falsification  of  the 
Word,  and  of  the  consequent  destruction  of  the  church; 
and  because  the  falsification  of  the  Word  is  there  signified 
by  whoredom;  therefore  he  was  commanded,  for  the  pur- 
pose of  representing  that  state  of  the  church,  ''to  take 
unto  himself  a  wife  of  whoredoms,  and  children  of  whore- 
doms" (i.  1).  And  again:  "to  take  to  himself  an  adul- 
teress" (iii.  1).  We  have  quoted  these  passages,  for  the 
sake  of  showing  and  proving  from  the  Word,  that  the  qual- 
ity of  the  church  is  always  determined  by  its  understanding 
of  the  Word  ;  and  that  it  is  excellent  and  precious,  if  its 
understanding  be  grounded  on  the  genuine  truths  of  the 
Word,  but  that  it  is  ruined,  yea,  filthy,  if  it  be  grounded  on 
truths  falsified.  For  a  further  confirmation,  that  by  Ephraim 
is  signified  the  understanding  of  the  Word,  and,  in  a  con- 
trary sense,  the  falsification  of  it,  and  that  thence  proceeds 
the  destruction  of  the  church,  the  other  places  which  treat 
of  Ephraim  may  be  referred  to;  as  in  Hosea  iv.  17,  18; 
Tii.  1,  II  ;  viii.  9,  II  ;  ix.  11,  12,  13,  16;  x.  11  ;  xi.  3 ; 
xii.  1,  9,  15;  xiii.  1,  12;  Isaiah  xvii.  3;  xxviii.  1;  Jerem. 
iv.  15;  xxxi.  6,  18;  1.  19;  Ezek.  xxxvii.  16;  xlviii.  5; 
Obad.9;  Zech.  ix.  10. 

IX.  That  there  is  a  Marriage  of  the  Lord  and  the 
Church,  and  thence  a  Marriage  of  Good  and 
Truth,  in  every  part  of  the  Word. 

80.  That  there  is  a  marriage  of  the  Lord  and  the  church, 
and  thence  a  marriage  of  good  and  truth,  in  every  part  of 
the  Word,  has  never  yet  been  discovered ;  neither  could  it 
be  discovered,  so  long  as  the  spiritual  sense  of  the  Word 
remained  unknown  ;  for  this  sense  alone  can  make  manifest 
such  a  marriage.  There  are  two  senses  contained  in  the 
Word,  which  lie  concealed  in  its  literal  sense,   and  which 


RESPECTING    THE    SACRED    SCRIPTURE.  63 

are  called  spiritual  and  celestial :  what  belongs  to  the  spir- 
itual sense  of  the  Word,  has  more  particular  relation  to  the 
church,  and  what  belongs  to  the  celestial  sense  to  the  Lord  : 
the  contents  also  of  the  spiritual  sense  have  relation  to 
divine  truth,  and  the  contents  of  the  celestial  sense,  to 
divine  good  ;  and  this  is  the  ground  of  the  above-mentioned 
marriage  in  the  Word.  But  this  is  only  apparent  to  those, 
who,  by  virtue  of  the  spiritual  and  celestial  sense  of  the 
Word,  are  acquainted  with  the  signification  of  its  names 
and  expressions  ;  for  some  particular  names  and  expressions 
are  predicated  of  good,  and  some  of  truth,  and  some  in- 
clude both;  wherefore,  without  the  knowledge  of  such 
signification,  it  is  impossible  to  see  how  such  a  marriage 
exists  in  every  part  of  the  Word  ;  and  this  is  the  reason 
why  this  arcanum  was  never  heretofore  discovered. 

81.  Inasmuch  as  there  is  such  a  marriage  in  every  part 
of  the  Word,  therefore  we  frequently  find  in  the  Word  two 
expressions,  which  appear  like  repetitions  of  one  and  the 
same  thing  :  they  are,  however,  not  repetitions;  but  one 
has  relation  to  good,  and  the  other  to  truth,  and  both, 
taken  together,  effect  the  conjunction  of  good  and  truth, 
and  consequently  make  them  one.  This  also  is  the  true 
ground  of  the  divinity  of  the  W^ord  and  its  sanctity;  for  in 
every  divine  work  there  is  a  conjunction  of  good  with  truth, 
and  of  truth  with  good. 

82.  The  reason  why  we  assert  the  marriage  of  good  and 
truth  in  the  Word  to  be  a  consequence  of  the  marriage  of 
the  Lord  and  the  church  therein,  is,  because  wherever 
there  is  a  marriage  of  the  Lord  and  the  church,  there  also 
is  a  marriage  of  good  and  truth,  the  latter  marriage  being 
derived  from  the  former :  for  when  the  church,  or  any 
member  of  it,  is  principled  in  truths,  then  the  Lord  flows 
in  by  good  into  those  truths,  and  communicates  life  to 
them;  or,  what  amounts  to  the  same,  when  the  church,  or 
any  member  of  the  church,  is  in  the  understanding  of 
truth,  then  the  Lord  flows  in,  by  the  good  of  love  and  char- 
ity, into  that  understanding,  and  thus  infuses  life  into  it. 

83.  There  are  two  faculties  of  life  in  every  man,  which 
are  called  understanding  and  will  :  the  understanding  is  the 
receptacle  of  truth,  and  thence  of  wisdom ;  and  the  will  is 
the  receptacle  of  good,  and  thence  of  charity.  These  two 
faculties  ought  to  be  united,  and  make  a  one,  in  order  that 
man  may  be  a  member  of  the  church  ;  and  they  are  so 
united,  when  a  man   forms  his  understanding  by  genuine 


64  DOCTRINE    OF    THE    NEW    JERUSALEM 

truths,  which  is  done  to  all  appearance  as  of  himself,  and 
when  his  will  is  replenished  with  the  good  of  love,  which 
is  effected  by  the  Lord.  Hence  man  derives  the  life  of 
truth  and  the  life  of  good;  the  life  of  truth  in  his  under- 
standing, from  his  will,  and  the  life  of  good  in  his  will,  by 
his  understanding.  In  this  consists  the  marriaore  of  ffood 
and  truth  in  man,  as  well  as  the  marriage  of  the  Lord  and 
the  church  with  man.* 

84.  That  there  frequently  are  two  expressions  used  in 
the  Word,  which  appear  like  repetitions  of  the  same  thing, 
must  be  evident  to  every  attentive  reader;  as,  for  instance, 
brother  and  companion,  poor  and  needy,  wilderness  and 
desert,  vacuity  and  emptiness,  foe  and  enemy,  sin  and  ini- 
quity, anger  and  wrath,  nation  and  people,  joy  and  gladness, 
mourning  and  weeping,  justice  and  judgment,  &c.  These 
appear  to  be  synonymous  expressions,  when  in  fiict  they 
are  not;  for  the  terms  brother,  poor,  wilderness,  vacuity, 
foe,  sin,  anger,  nation,  joy,  mourning,  and  justice,  are  pre- 
dicated of  good,  and  in  the  opposite  sense  of  evil  ;  whereas 
the  terms  companion,  needy,  desert,  emptiness,  enemy, 
iniquity,  wrath,  people,  gladness,  weeping,  and  judgment, 
are  predicated  of  truth,  and,  in  the  opposite  sense,  of  what 
is  false  :  and  yet  it  must  appear  to  the  reader  who  is  unac- 
quainted with  this  arcanum,  as  if  the  terms  poor  and 
needy,  desert  and  wilderness,  vacuity  and  emptiness,  &c., 
meant  the  same  thing,  whereas  they  do  not,  but  yet  form 
one  thing  by  conjunction.  In  the  Word,  also,  we  fre- 
quently find  two  things  joined  together,  as  fire  and  flame, 
gold  and  silver,  brass  and  iron,  wood  and  stone,  bread  and 
wine,  purple  and  fine  linen,  &c.,  because  fire,  gold,  brass, 
wood,  bread,  and  purple,  are  predicated  of  good  ;  but  flame, 
silver,  iron,  stone,  water,  wine,  and  fine  linen,  are  predi- 
cated of  truth.  In  like  manner  it  is  said,  that  God  is  to 
be  loved  with  all  the  heart  and  with  all  the  soul;  and  also, 
that  God  will  create  in  man  a  new  heart  and  a  new  spirit ; 
for  the  heart  is  predicated  of  the  good  of  love,  and  the 
soul  and  spirit,  of  the  truths  of  faith  from  that  good. 
There  are  some  expressions,  also,  which,  in  consequence  of 
partaking  alike  both  of  good  and  truth,  are  used  by  them- 
selves, without  the  adjunction  of  others.     But  these,  and 

*  Concerning  this  reciprocal  conjunction,  which  is  here  called  a 
marriage,  more  may  be  seen  in  the  works>  entitled,  Angelic  Wisdom, 
concerning  the  Divine  Love  and  Divine  Wisdom^  and  Concerning  the 
Divine  Providence. 


RESPECTING    THE    SACRED    SCRIPTURE.  65 

many  things  besides,  are  apparent  only  to  the  angels,  and 
to  those  who  see  into  the  spiritual  sense  of  the  Word, 
whilst  they  are  reading  the  natural  sense. 

85.  It  would  be  tedious  to  show^  from  the  Word,  that 
two  expressions  of  this  nature  are  used,  for  it  would  fill  a 
volume  to  quote  all  the  particular  cases  where  such  double 
expressions  occur :  I  shall,  however,  in  order  to  remove  all 
doubt  on  this  subject  produce  some  passages  where  the 
terms  judgment  and  justice,  nation  and  people,  joy  and 
gladness,  are  used  together.  Judgment  and  justice  are 
mentioned  together  in  these  places  :  "  The  city  was  full  of 
judgment,  justice  lodged  in  it"  (Isaiah  i.  21 ).  "  Zion  shall 
be  redeemed  with  judgment,  and  her  converts  with  jws^ice" 
(Isaiah  i.  27).  "  Jehovah  of  hosts  shall  be  exalted  in 
judgment,  and  God  that  is  holy  shall  be  sanctified  in  jus- 
tice" (Isaiah  v.  16).  "He  shall  sit  upon  the  throne  of 
David,  and  his  kingdom,  to  establish  it  with  judgment  and 
\v\\\i justice'^  (Isaiah  ix.  7).  "Jehovah  shall  be  exalted, 
for  he  dwelleih  on  high,  he  hath  filled  Zion  with  judgment 
and  justice''  (Isaiah  xxxiii.  5).  "  Thus  saith  Jehovah, 
keep  ye  judgment  and  do  justice  ;  for  my  salvation  is  near 
to  come,  and  my  justice  to  be  revealed"  (Isaiah  Ivi.  1). 
^'As  a  nation  that  d'\di  justice,  and  forsook  not  the  judg- 
incuts  of  their  God  :  they  ask  of  me  the  judgments  oi'  jus- 
tice" (Isaiah  Iviii.  2).  "And  thou  shalt  swear  Jehovah 
liveth,  in  truth,  in  judgment,  and  injustice"  (Jerem.  iv.  2). 
"  Let  him  that  glorieth  glory  in  this,  that  Jehovah  doth 
judgment  and  justice  in  the  earth"  (Jerem.  ix.  24).  "  Exe- 
cute ye  judgment  and  justice.  Woe  unto  him  that  build- 
eth  his  house  without  justice  and  his  chambers  without 
judgment.  Did  not  thy  father  do  judgment  and  justice^ 
and  then  it  was  well  with  him?"  (Jerem.  xxii.  3,  13,  15). 
"  I  will  raise  unto  David  a  righteous  branch,  and  a  kinor 
shall  reign  and  shall  execute  judgment  and  justice  in  the 
earth"  (Jerem.  xxiii.  5  ;  xxxiii.  15).  "  If  a  man  be  just, 
and  do  judgment  and  justice"  (Ezek.  xviii.  5).  If  the 
wicked  man  turn  from  his  sin,  and  do  judgment  and  jus- 
tice,— none  of  his  sins — shall  be  mentioned  unto  him  ;  he 
hath  done  judgment  and  justice,  he  shall  surely  live" 
(Ezek.  xxxiii.  14,  16,  19).  "  I  will  betroth  thee  unto  me 
for  ever, — >in  judgment  and  in  justice,  and  in  loving  kind- 
ness, and  in  mercies"  (Hosea  ii.  19).  "  hei  judgment  run 
down  as  waters,  and  justice  as  a  mighty  stream"  (Amos  v. 
24).  "  Ye  have  turned  judgment  into  gall  and  the  fruit  of 
6* 


66  DOCTRINE    OF    THE    NEW    JERUSALEM 

justice  into  hemlock"  (Amos  vi.  12).  "  Jehovah  shall 
plead  my  cause,  and  execute  jiidgmmt  for  me  :  he  will 
bring  me  forth  to  the  light,  and  I  shall  behold  h\s  Justice'' 
(Micah  vii.  9).  "  Thy  justice  is  like  the  great  mountains, 
and  thy  judgments  are  a  great  deep"  (Psalm  xxxvi.  6). 
**  Jehovah  shall  bring  forth  thy  justice  as  the  light,  and  thy 
judgment  as  the  noon-day"  (Psalm  xxxvii.  6).  "  He  shall 
judge  thy  people  with  justice^  and  thy  poor  \\\\.\\  judgment' 
(Psalm  Ixxii.  2).  "  Justice  and  judgment  are  the  habita- 
tion of  his  throne"  (Psalm  xcvii.  2).  "  When  I  shall  have 
learnt  the  judgments  of  thy  justice.  Seven  times  a  day  do 
I  praise  thee,  because  of  the  judgments  of  thy  justice" 
(Psalm  cxix.  7,  164).  "  He  executed  the  justice  of  Jeho- 
vah, and  his  judgments  with  Israel"  (Dent,  xxxiii.  21). 
*'  He  shall  reprove  the  world  of  sin,  o^  justice  and  o^  judg' 
menf  (John  xvi.  8,  10;  and  elsewhere).  The  reason  why 
judgment  and  justice  are  so  often  mentioned  together,  is, 
because  judgment  is  predicated  of  truth  and  justice  of 
good ;  wherefore  by  executing  judgment  and  justice,  is 
also  meant  to  act  from  a  principle  of  truth  and  good.  The 
reason  why  judgment  is  predicated  of  truth,  and  justice  of 
good,  is,  because  the  government  of  the  Lord  in  the  spirit- 
ual kingdom  is  cdWed  j udgmcjit ,  and  the  government  of  the 
Lord  in  the  celestial  kingdom  is  called  justice ;  concerning 
which  may  be  seen  the  treatise  on  Heaven  and  Hell,  n. 
214,  215.  Because  judgment  is  predicated  of  truth,  there- 
fore, in  many  places,  mention  is  made  of  truth  and  justice; 
as  in  Isaiah  xi.  5  ;  and  Psalm  Ixxxv.  12;  and  in  other 
places. 

86.  The  reason  why  repetitions  as  it  were  of  the  same 
thing  are  used  in  the  Word,  on  account  of  the  marriage  of 
good  and  truth,  may  be  more  clearly  seen  in  those  places, 
where  the  terms  nation  and  people  are  used  ;  as  in  the  fol- 
lowing:  "  Ah  !  sinful  nation^  ^people  laden  with  iniquity" 
(Isaiah  i.  4).  ''  The  people  that  walked  in  darkness,  have 
seen  a  great  lio^ht; — thou  hast  multiplied  the  ?iatio7i"  (Isaiah 
ix.  2.  3).  "  O  Assyrian,  the  rod  of  mine  anger,  I  will 
send  him  against  a  hypocritical  nation,  and  against  the 
people  of  my  wrath  will  I  give  him  charge"  (Isaiah  x.  5, 
6).  *'  In  that  day  there  shall  be  a  root  of  Jesse,  which 
shall  stand  for  an  ensign  of  the  people ;  to  it  shall  the 
nations  seek"  (Isaiah  xi.  10).  "He  who  smote  the  people 
in  wrath  with  a  continual  stroke:  he  that  ruled  the  nations 
in  anger"  (Isaiah  xiv.  6).     "  In  that  time  shall  the  present 


RESPECTING    THE    SACRED    SCRIPTURE.  67 

be  brought  unto  Jehovah  of  hosts,  of  a  people  scattered 
and  peeled — a  nation  meted  out  and  trodden  under  foot" 
(Isaiah  xviii.  7).  *'  Therefore  shall  the  siroug people  glorify 
thee,  the  city  of  terrible  nations  shall  fear  thee"  (Isaiah 
XXV.  3).  Jehovah  **  will  destroy  in  this  mountain  the  face 
of  the  covering  cast  over  all  people,  and  the  veil  that  is 
spread  over  all  nations'  (Isaiah  xxv.  7).  "  Come  near,  ye 
nations,  to  hear;  and  hearken,  ye  j9<?oj!3Ze"  (Isaiah  xxxiv. 
1 ).  "I  have  called  thee  for  a  covenant  of  the  people,  for  a 
light  of  the  nations"  (Isaiah  xlii.  6).  ''  Let  all  the  nations 
be  gathered  together,  and  let  the  people  be  assembled" 
(Isaiah  xliii.  9).  "Behold,  I  will  lift  up  my  hand  to  the 
nations,  and  set  up  my  standard  to  the  people''  (Isaiah  xlix. 
22).  "  Behold  I  have  given  him  for  a  witness  to  the  peo- 
pie,  a  leader  and  a  commander  to  the  nations''  (Isaiah  Iv. 
4).  "  Behold,  a  people  cometh  from  the  north-country, 
and  a  great  nation — from  the  sides  of  the  earth"  (Jerem. 
vi.  22).  "  Neither  will  I  cause  men  to  hear  in  thee  the 
shame  of  the  iiations  any  more,  neither  shalt  thou  bear 
the  reproach  of  the  people  any  more"  (Ezek.  xxxvi.  15). 
^^  AW  people  and  nations  shall  serve  him"  (Dan.  vii.  14). 
"  Spare  thy  people,  O  Jehovah,  and  give  not  thine  heritage 
to  reproach  ;  that  the  nations  should  rule  over  them"  (Joel 
ii.  17).  "  The  residue  of  my  people  shall  spoil  them,  and 
the  remnant  of  my  nation  shall  possess  them"  (Zeph.  ii. 
9).  "  Many  people,  and  strong  nations,  shall  come  to  seek 
Jehovah  in  Jerusalem"  (Zech.  viii.  22).  "Mine  eyes  have 
seen  thy  salvation,  which  thou  hast  prepared  before  the 
face  of  all  people,  a  light  to  lighten  the  nations"  (Luke  ii. 
30,  31,  32).  "Thou  hast  redeemed  us  l)y  thy  blood  out 
evGvy  people  and  nation"  (Rev.  v.  9).  "Thou  must  proph- 
esy again  before  many  people  and  nations"  (Rev.  x.  11). 
"Thou  hast  made  me  the  head  of  the  nations,  a  people 
whom  I  have  not  known  shall  serve  me"  (Psalm  xviii,  43). 
"  Jehovah  bringeth  the  counsel  of  the  nations  to  nought ; 
he  maketh  the  devices  of  the  people  of  none  effect"  (Psalm 
xxxiii.  10).  "  Thou  makest  us  a  by-word  among  the 
nations,  a  shaking  of  the  head  among  the  people"  (Psalm 
xliv.  14).  "  Jehovah  shall  subdue  the  people  under  us,  and 
the  nations  under  our  feet,  God  reigneth  over  the  nations^ 
the  princes  of  the  people  are  gathered  together,  even  the 
people  of  the  God  of  Abraham"  (Psalm  xlvii.  3,  8,  9). 
"  Let  the  people  praise  thee, — let  the  nations — sing  for  joy  ; 
for  thou  shalt  judge  the  people  righteously,  and  govern  the 


68  DOCTRINE    OF    THE    NEW    JERUSALEM 

nations  upon  earth"  (Psalm  kvii.  3,  4).  ''Remember  me, 
O  Jeliovah,  with  the  favor  that  thou  bearest  unto  i\\y  peo- 
ple, that  I  may  rejoice  in  the  gladness  of  thy  Jiations" 
(Psalm  cvi.  4,  5)  ;  not  to  mention  several  other  places. 
The  reason  why  people  and  nations  are  expressed  at  the 
same  time,  is,  because  by  nations  are  meant  those  who  are 
in  good,  and,  in  the  opposite  sense,  those  who  are  in  evil, 
and  by  people,  those  who  are  in  truths,  and,  in  the  opposite 
sense  those  who  are  in  falsities.  For  this  reason  they  who 
are  of  the  Lord's  spiritual  kingdon  are  called  people,  and 
they  who  are  of  his  celestial  kingdom  are  called  nations: 
for  all  in  the  spiritual  kingdom  are  in  truths,  and  thereby 
in  wisdom,  but  all  in  the  celestial  kingdom  are  in  good, 
and  thereby  in  love. 

87.  The  case  is  the  same  with  many  other  expressions; 
as  with  joi/  and  gladness,  which  frequently  occur  together, 
as  may  be  seen  in  the  following  passages  :  "And  behold 
Jo7/  and  gladness,  slaying  oxen  and  killing  sheep  "  (Isaiah 
xxii.  13).  "  They  shall  obtain  joi/  and  gladness,  and  sor- 
row and  mourning  shall  flee  away"  (Isaiah  xxxv.  10;  li. 
11).  "  Joi/  and  gladness  are  cut  off  from  the  house  of  our 
God"  (Joel  i.  16).  "The  fast  of  the  tenth  month  shall  be 
to  the  house  of  Judah  joy  and  gladness  "  (Zech.  viii.  19). 
"  That  we  may  rejoice  and  be  glad  all  our  days"  (Psalm 
xc.  14).  '^Rejoice  ye  with  Jerusalem,  and  he  glad  with 
her — rejoice  in  her  joy"  (Isaiah  Ixvi.  10).  "Rejoice  and 
be  glad,0  daughter  of  Edom"  (Lament,  iv.  21).  Let  the 
righteous  be  glad,  let  them  rejoice  before  God"  (Psalm 
Ixviii.)  "  Make  me  to  hear  Jo?/  and  gladness  "  (Psalm  li.  8). 
"Joy  and  gladness  shall  be  found  in  Zion,  thanksgiv- 
ing and  the  voice  of  melody"  (Isaiah  li.  3).  **  And 
thou  shall  have  joy  and  gladness,  and  many  shall  rejoice  at 
his  birth  "  (Luke  i.  14).  "  Then  will  I  cause  to  cease — the 
voice  of  joy  and  the  voice  of  gladness,  the  voice  of  the 
bridegroom  and  the  voice  of  the  bride"  (Jerem.  vii.  34; 
xvi.  9;  XXV.  10).  "Again  there  shall  be  heard  in  this 
place — the  voice  o^  joy  and  the  voice  of  gladness,  the 
voice  of  the  bridegroom  and  the  voice  of  the  bride"  (Jerem. 
xxxiii.  10,  11);  and  in  many  other  places  The  reason 
why  mention  is  made,  in  these  passages,  both  of  joy  and 
gladness,  is  because  joy  is  predicated  of  good,  and  gladness 
of  truth;  or  joy  of  love,  and  gladness  of  wisdom:  for  joy 
belongs  to  the  heart,  and  gladness  to  the  spirit ;  or  joy  be- 
longs to  the  will,  and  gladness  to  the  understanding.     That 


RESPECTING    TriE    SACRED    SCRIPTURE.  D» 

there  is  also  a  marriage  of  the  Lord  and  the  church  in 
these  two,  is  evident  from  this  circumstance,  that  mention 
is  made  of  "  the  voice  of  joy  and  the  voice  of  gladness, 
the  voice  of  the  bridegroom  and  the  voice  of  the  bride  " 
(Jerem.  vii.  34;  xvi.  9;  xxv,  10;  xxxiii.  10,11);  and  the 
Lord  is  the  bridegroom,  and  the  church  the  bride.  That 
the  Lord  is  the  bridegroom,  may  be  seen,  Matt.  ix.  15; 
Mark  ii.  19,  20;  Luke  v.  35;  and  that  the  church  is  the 
bride,  may  be  seen,  Rev.  xxi.  2,  9;  xxii.  17;  wherefore 
John  the  Baptist  said  of  Jesus,  "  He  that  hath  the  bride  is 
the  bridegroom  "  (John  iii.  29). 

88.  By  reason  of  the  marriage  of  the  Lord  with  the 
church,  or,  what  is  the  same  thing,  the  marriage  of  divine 
good  and  divine  truth,  in  every  part  of  the  Word,  the  ex- 
pressions Jehovah  and  God  so  frequently  occur  ;  also, 
Jehovah  and  the  Holy  One  of  Israel  ;  as  if  they  were  two, 
when  nevertheless  they  are  one ;  for  by  Jehovah  is  meant 
the  Lord  as  to  divine  good,  and  by  God,  and  the  Holy  One 
of  Israel,  is  meant  the  Lord  as  to  divine  truth.  That  the 
expressions  Jehovah  and  God,  and  Jehovah  and  the  Holy 
One  of  Israel,  also  occur  in  many  parts  of  the  Word,  and 
yet  signify  one,  may  be  seen  in  the  Doctrine  respecting 
the  Lord,  n.  34,  38,  46. 

89.  Since  then  there  is  a  marriage  of  the  Lord  and  the 
Church  in  all  and  every  part  of  the  Word,  it  is  evident, 
that  all  and  every  particular  of  the  Word  treats  of  the 
Lord,  as  is  demonstrated  in  the  Doctrine  respecting  the 
Lorcl^  n.  1 — 7.  The  church  too,  of  which  it  treats,  is  the 
Lord  also  ;  for  the  Lord  himself  teaches  that  a  man  of  the 
church  is  in  Him,  and  He  in  him  (John  vi.  cti!^ ;  xiv.  20, 
21;  XV.  5,  7). 

93.  Because  the  divinity  and  sanctity  of  the  Word  are 
here  treated  of,  it  may  be  proper  to  add  a  Memorable 
Relation  to  what  has  been  already  said.  There  was  once 
sent  me  down  from  heaven  a  small  piece  of  paper,  covered 
with  Hebrew  characters,  but  written  as  they  used  to  be 
amongst  the  ancients,  with  whom  those  letters,  which  are 
at  this  day  partly  linear,  were  inflected,  with  little  bend- 
ings  upwards  ;  and  the  angels  who  were  then  with  me 
declared,  that  they  could  discover  entire  and  complete 
senses  by  the  very  letters,  and  that  they  discovered  them 
particularly  by  the  flexures  of  the  lines,  and  of  the  apexes* 

*  The  term  ''apex"  is  used  in  the  original  to  signify  the  point  or 
end  of  a  line,  and  is  retained  in  the  translation,  because  the  term 
"point  "is  commonly  used  to  signify  the  dots  between  and  about 
the  letters. 


70  DOCTRINE    OF    THE    NEW    JERUSALEM 

of  each  letter  ;  and  they  explained  what  was  their  significa- 
tion both  separately  and  conjointly,  telling  me  that  the  H 
which  was  added  to  the  names  of  Abram  and  Sarai  signi- 
fied infinite  and  eternal.  They  also  explained  to  me  the 
meaning  of  the  Word  in  Psalm  xxxii.  2,  by  the  letters  or 
syllables  only,  and  informed  me,  that  their  purport,  when 
summed  up,  was  this  :  That  the  Lord  is  ever  merciful  to 
those  who  do  evil.  They  informed  me  that  the  writing  in 
the  third  heaven  consisted  of  letters  inflected,  and  vari- 
ously curved,  each  of  which  contained  some  particular 
meaning;  and  that  the  vowels  there  used  were  to  express 
a  sound  which  should  correspond  with  affection  :  they 
added,  that  in  that  heaven  they  were  not  able  to  express 
the  vowels  i  and  e,  but  instead  of  them  y,  and  eu,  and 
that  the  vowels  a,  o,  and  u,  were  in  use  amongst  them, 
because  they  give  a  full  sound;  also  that  they  did  not  ex- 
press any  consonants  roughly,  but  softly,  and  that  it  was 
from  this  ground,  that  some  Hebrew  letters  are  pointed 
within,  as  a  mark  that  their  pronunciation  should  be  soft. 
They  said  likewise,  that  harshness  in  letters  was  in  use  in 
the  spiritual  heaven,  by  reason  that  the  spiritual  angels  are 
principled  in  truths,  and  truth  admits  of  harshness  ;  whereas 
good,  wherein  the  angels  of  the  Lord's  celestial  kingdom, 
or  of  the  third  heaven,  are  principled,  admits  of  no  harsh- 
ness. They  declared  further,  that  they  had  the  written 
Word  amongst  them  composed  of  letters  inflected  with 
significative  little  bendings  and  apexes;  from  whence  it 
appeared  what  those  words  of  the  Lord  signify,  "  One  jot 
or  one  tittle  shall  in  nowise  pass  from  the  law,  till  all  be 
fiilfilled  "  (Matt.  v.  18).  And  again  :  "  It  is  easier  for  heav- 
en and  earth  to  pass  away,  than  one  tittle  of  the  law  to 
fail  "  (Luke  xvi.  17). 


X.  That  Heretical  Opinions  may  be  collected  and 

IMBIBED    from  THE    LeTTER    OF    THE    WoRD,    BUT    THAT 
TO  CONFIRM  SUCH  OPINIONS  IS  HURTFUL. 

9L  It  was  shown  above,  that  the  Word  cannot  be 
understood  without  doctrine,  and  that  doctrine  is  as  a 
lamp  for  the  discovery  of  genuine  truths  ;  and  that  this  is 
a  consequence  of  the  Word's  being  written  by  mere 
correspondences.  Hence  it  is  that  many  passages  are  ap- 
pearances   of   truth,  and    not  naked    truths  :    thus  many 


RESPECTING    THE    SACRED    SCRIPTURE.  71 

things  are  written  according  to  the  apprehensions  of  the 
merely  natural  man,  yet  in  such  a  manner,  that  the  simple 
may  understand  them  in  simplicity,  the  intelligent  in 
intelligence,  and  the  wise  in  wisdom.  Now  since  the 
Word  is  of  such  a  nature,  the  appearances  of  truth,  which 
are  truths  clothed,  may  be  taken  for  naked  truths ;  and 
such  appearances,  when  they  are  confirmed,  become 
falsities.  But  this  is  done  by  those  who  believe  themselves 
to  be  superior  to  others  in  wisdom,  when  yet  they  are  not 
wise  :  for  wisdom  consists  in  seeing  whether  a  thing  be 
true  before  it  is  confirmed,  but  not  in  confirming  whatever 
one  pleases.  The  latter  is  the  case  with  those  who  pos- 
sess a  talent  for  confirmation  and  are  in  the  pride  of  self- 
intelligence  :  but  the  former  with  those  who  love  truths, 
and  are  affected  by  them  because  they  are  truths,  and  who 
apply  them  to  the  purposes  of  life.  These  are  in  illumination 
from  the  Lord,  and  see  truths  by  the  light  of  truth  )  but 
the  others  are  in  illumination  from  themselves,  and  see 
falsities  in  the  light  of  falsities. 

9*2.  All  the  heresies  which  ever  did,  or  do  still,  exist  in 
Christendom,  have  sprung  from  this  circumstance,  that 
men  have  taken  appearances  of  truth  for  genuine  truths, 
and  as  such  have  confirmed  them.  Heresies  themselves 
do  not  occasion  man's  condemnation  ;  but  an  evil  life, 
together  with  confirmations  of  the  falsities  contained  in 
any  heresy  by  misapplication  of  the  Word,  and  by  reason- 
ings that  originate  in  the  natural  man,  are  what  condemn 
him.  For  every  one  by  birth  is  introduced  into  the  religion 
of  his  country,  or  of  his  parents,  is  initiated  into  it  from 
his  earliest  years,  and  afterwards  continues  in  the  same 
persuasion,  nor  is  it  in  his  power  to  extricate  himself  from 
its  falsities,  being  prevented  by  his  engagements  in  the 
world  ;  but  to  live  in  evil,  and  to  confirm  falsities  so  as  to 
destroy  genuine  truth,  this  it  is  which  causes  condemna- 
tion. For  he  who  simply  abides  in  the  religion  of  his 
country,  who  believes  in  God,  and  (in  case  he  be  of  the 
Christian  Church)  believes  in  the  Lord,  esteems  the  Word 
to  be  holy,  and  lives  according  to  the  commandments  of 
the  decalogue  from  a  religious  motive;  such  a  one  does 
not  bind  himself  to  the  falsities  of  the  religion  he  pro- 
fesses :  when  therefore  truths  are  proposed  to  him,  and  he 
perceives  them  according  to  the  measure  of  light  which 
he  has  attained,  he  has  a  capacity  to  embrace  them,  and 
thus  to  be  extricated  from  falsities.     But  it  is  not  so  with 


72  DOCTRINE  OF  THE  NEW  JERUSALEM 

him  who  has  confirmed  the  falsities  of  his  religion  :  these, 
when  confirmed,  are  made  permanent,  and  cannot  be 
extirpated  :  for  when  a  man  has  confirmed  himself  in  what 
is  false,  he  is  as  if  he  had  sworn  to  maintain  it;  especially 
if  self-love,  or  the  pride  of  his  own  understanding,  be 
engaged  in  its  favor. 

93.  I  have  conversed  in  the  spiritual  world  with  some 
who  lived  many  ages  ago,  and  had  confirmed  themselves  in 
the  falsities  of  their  particular  religious  persuasions;  and 
I  found  that  they  still  continued  rooted  in  the  same  :  I  have 
likewise  conversed,  in  that  world,  with  others,  who  had 
been  of  the  same  religious  persuasion,  and  had  entertained 
the  same  notions  with  the  former,  but  yet  had  not  confirmed 
their  falsities  in  themselves  :  and  I  found  that,  when  they 
were  instructed  by  the  angels,  they  rejected  falsities,  and 
received  truths:  the  consequence  was,  that  the  latter  were 
saved,  but  the  former  were  not.  Every  man,  after  death,  is 
instructed  by  angels,  and  they  are  received  into  heaven  who 
discern  truths,  and  thence  falsities  :  for  opportunity  is  given 
to  every  man  after  death  to  discern  truths  spiritually,  but  they 
only  have  the  capacity  of  doing  this,  who  have  not  confirmed 
themselves  in  falsities  :  for  they  who  have  so  confirmed 
themselves  are  not  willing  to  see  truths,  and  in  case  they 
do  see  them,  they  turn  their  backs  upon  them,  and  then 
either  ridicule,  or  falsify  them. 

94.  But  we  will  illustrate  what  we  mean  by  an  example. 
In  many  passages  of  the  Word  we  find  anger,  wrath,  and 
vengennce  attributed  to  God,  and  it  is  said  that  he  punishes, 
casts  into  hell,  tempts,  with  many  other  expressions  of  a 
like  nature  :  now  where  all  this  is  believed  in  a  childlike 
simplicity,  and  made  the  ground  of  the  fear  of  God,  and 
of  care  not  to  offend  him,  no  man  incurs  condemnation  by 
such  a  simple  belief.  But  where  a  man  confirms  himself 
in  such  notions,  so  as  to  be  persuaded  that  anger,  wrath, 
vengeance,  belong  to  God,  and  that  he  punishes  mankind, 
and  casts  them  into  hell,  under  the  influence  of  such  anger, 
wrath,  and  vengeance;  in  this  case  his  belief  is  condemna- 
tory, because  he  has  destroyed  genuine  truth,  which  teaches 
that  God  is  love  itself,  mercy  itself,  and  goodness  itself, 
and  being  these,  that  he  cannot  be  angry,  wrathful,  or  re- 
yengeful.  Where  such  evil  passions  then  are  attributed  in 
the  Word  to  God,  it  is  owing  to  appearance  only.  It  is  the 
same  in  many  other  instances. 

95.  That  several   expressions  in  the  literal    sense  of  the 


RESPECTING   THE    SACRED    SCRIPTURE.  73 

Word  are  but  appearances  of  truth,  in  which  genuine  truths 
lie  concealed,  and  that  no  hurt  is  incurred   by  thinking,  or 
even  spealiing,  in  simplicity,  according  to  such   appearan- 
ces, but  that  it  is  hurtful  to  confirm   them    so  as  to  destroy 
the  divine  truth  concealed  within,  may   also  be   illustrated 
by  an  example  from  nature  ;   which  shall  here  be  introduced, 
because    natural   considerations  instruct   and  convince  the 
mind  more  clearly  than  spiritual.     It  appears  to   the  bodily 
eye  as  if  the  sun  performed  a  daily  and  an   annual   revolu- 
tion about  the  earth  ;   hence  it  is  common   to  say,  that  the 
sun  rises  and  sets,  that  it  causes  morning,  noon,  evening, 
and  night,  and  also  the  seasons  of  the  year,  as  spring,  sum- 
mer, autumn,  and  winter,  and  consequently  days  and  years  ; 
when    nevertheless  the  sun  continues  immovable,  being   an 
ocean  of  fire,  whilst  it  is  the  earth  which  moves,  revolving 
daily  round  her  own  axis,  and  annually  round  the  sun.      A 
person  now,  who  in  simplicity  and  ignorance  supposes  that 
the  sun  revolves  about  the  earth,  does  not  destroy  this   na- 
tural truth  respecting  the  earth's  daily  rotation   round  her 
own    axis,   and  her   annual  revolution  in   the  ecliptic;   but 
whoso  confirms  the  sun's  apparent   motions   by  the  reason- 
ings of  the  natural  man,  particularly  if  he  supports  such  an 
opinion  by  the  authority  of  the  Word,  which  speaks  of  the 
sun's  rising  and  setting,  invalidates  the  truth,   and  destroys 
it.     That  the  sun  moves,  is  then  an  apparent  truth,  but  that 
it  does  not  move,  is   a  genuine  truth  :  nevertheless,  every 
one  may  speak  according  to  the  apparent  truth,  and,  indeed, 
does  so  speak  ;   but  to  think,  in  conformity  to  such  a  mode 
of  expression,  that  the  fact  is  really  so,  and  to  confirm  such 
a  thought,  dulls   and   darkens  the  rational    understanding. 
It  is  similar  with  the  stars  of  the  firmament ;   it  is  an  appa- 
rent truth  that  they  also  are  borne  round  daily  with  the  sun, 
wherefore  it  is  also  said  of  the  stars  that  they  rise  and   set ; 
but  it  is  a  genuine   truth  that   the   stars  are  fixed,  and  that 
their  firmament  is  immovable  :  nevertheless,  one  may  speak 
according  to  the  appearance. 

96.  That  it  is  hurtful  to  confirm  the  a])pearances  of  truth 
that  occur  in  the  Word,  so  as  to  destroy  the  genuine  truth 
which  lies  within,  may  be  evident  from  this  consideration. 
All  and  every  part  of  the  literal  sense  of  the  Word  has 
communication  with,  and  opens  heaven,  according  to  what 
was  said  above,  n.  62 — 69.  Wlien  therefore  man  applies 
that  sense  to  the  confirmation  of  worldly  loves,  whicli  are 
contrary  to   heavenly  loves,  then  the  internal  of  the  Word 


74  DOCTRINE    OF    THE    NEW    JERUSALEM 

is  rendered  false  [that  is,  a  false  meaning  is  introduced  into 
the  words]  ;  wherefore  when  the  external,  which  is  the  lit- 
eral sense,  whose  internal  is  false,  has  communication  with 
heaven,  then  heaven  is  closed,  for  the  angels  who  are  in  the 
internal  sense  of  the  Word  reject  it.  Hence  it  appears, 
that  a  false  internal,  or  falsified  truth,  prevents  communica- 
tion with  heaven,  and  closes  it  up.  This  is  the  reason  why 
it  is  hurtful  to  confirm  any  false  heretical  opinions.  The 
Word  is  like  a  garden  which  may  be  called  a  heavenly  par- 
adise, containing  delicacies  and  delights  of  every  kind,  deli- 
cacies of  fruits  and  delights  of  flowers,  in  the  midst  of 
which  are  trees  of  life,  and  beside  them  fountains  of  living 
water  ;  and  forest  trees  round  about  the  garden.  Whoso- 
ever, being  instructed  by  doctrine  is  principled  in  divine 
truths,  is  in  the  midst  of  the  garden,  amongst  the  trees  of 
life,  and  in  the  actual  enjoyment  of  its  delicacies  and  de- 
lights :  where  a  man  is  not  principled  in  truths  by  virtue  of 
doctrine,  but  only  from  the  literal  sense,  he  abides  in  the 
boundaries  of  the  garden,  and  sees  nothing  but  the  forest 
scenery  :  but  where  a  man  is  in  the  doctrine  of  a  false 
religion,  and  has  confirmed  its  falsities  in  his  mind,  he  is 
not  even  in  the  forest,  but  in  a  sandy  plain  without,  where 
there  is  not  even  grass.  That  these  are  also  the  respective 
states  of  such  persons  after  death,  will  be  confirmed  in  its 
proper  place. 

97.  It  is  moreover  to  be  observed,  that  the  literal  sense 
of  the  Word  is  a  guard  to  the  genuine  truths  concealed  in  it : 
and  it  operates  as  a  guard  thus,  that  the  literal  sense  can  be 
turned  in  every  direction,  and  be  explained  according  to 
the  reader's  apprehension,  without  its  internal  being  hurt 
and  violated  ;  for  no  hurt  ensues  from  the  literal  sense  being 
understood  differently  by  diflferent  persons  :  but  the  danger 
is,  if  the  divine  truths  which  lie  concealed  within,  should 
be  perverted  :  from  this  the  Word  suffers  violence  :  to  pre- 
vent which  the  literal  sense  is  its  guard  ;  and  it  operates  as 
such  a  guard  with  those  who  are  in  falsities  from  a  princi- 
ple of  religion,  and  yet  do  not  confirm  them  :  from  these 
persons  the  Word  suffers  no  violence.  The  literal  sense  of 
the  Word  acting  as  a  guard,  is  signified  in  the  Word  by  the 
cherubs,  and  is  also  described  by  them.  This  guard  is  sig- 
nified by  the  cherubs,  which,  after  the  expulsion  of  Adam 
and  his  wife  from  the  garden  of  Eden,  were  placed  at  the 
entrance ;  of  which  it  was  written,  that.  When  Jehovah 
God  had  driven  out  the  man,  he  placed  at  the  east  end  of 


RESPECTING    THE    SACRED    SCRIPTURE.  75 

the  crarden  of  Eden,  cherubs,  and  a  flaming  sword,  which 
turned  this  way  and  that,  to  keep  the  way  of  the  tree  of  life 
(Gen.  iii.  23,  24).     By  cherubs  is  signified  defence  ;   by  the 
way  of  the  tree   of  life  is  signified  admission  to   the    Lord, 
which  men  have  by  means  of  the   truths   contained  in    the 
Word  :  divine  truth  in  its  ultimates  is  represented   by  the 
flaming  sword,  which   turned   every  way,  which  is  like  the 
Word  in  its  literal  sense,  thus  capable  of  being  so  turned. 
The  like  is   meant  by  the  cherubs  aiADE  of  gold,   over 
the  two  extremities  of  the  mercy-seat  which  was  above  the 
ark  in   the  tabernacle   (Exod.   xxv.    18 — 21).     This  being 
the  signification  of  the  cherubs,  therefore  the   Lord   talked 
with  Moses  from  between  them  (Exod.  xxv.  22 ;  Numb.  vii. 
89).     As  the  Lord  never  speaks   with   man    but  in   fulness, 
and  the  Word,  in  the  literal  sense,  is  divine  truth  in  its  ful- 
ness (as  was  shown  above,  n.  37 — 49),  therefore  he  spake 
with  Moses  from  between  the  cherubs.     The  like  is  under- 
stood by  THE  CHERUBS  upon  the  curtains  of  the  tabernacle, 
and  upon  the  vail    (Exod.   xxvi.  31):  for  the  curtains  and 
vails  of  the  tabernacle  signified  the  ultimates  of  heaven  and 
the  church,  and   consequently   of  the  Word,  (see  above  n. 
46) :   and   also  by   the   cherubs  carved  over  the  walls  and 
doors  of  the  temple  at  Jerusalem  (1  Kings  vi.  29,  32,  35) ; 
and  also  by  the  chcruhs  in  the  new  temple   (Ezek.   xli.   18, 
19,  20  ; — see  above,  n.  47).     Since  by  cherubs  a  guard  was 
signified,  to  provide  that  the  Lord,  heaven,  and  divine  truth, 
which  constitute  the  internal  of  the  Word,  should  not  be 
approached  immediately,  but  by  the  mediation  of  ultimates, 
it  is  therefore  said  of  the  king  of  Tyre,  "Thou  sealest  up 
the  sum  full    of  wisdom,  and  perfect  in  beauty ;  thou  hast 
been  in   Eden    the   garden  of  God  ;  every   precious   stone 
was  thy  covering; — thou  art  the  anointed  cheruh  that   cov- 
ereth  ; — I  will   destroy   thee,  O  covering   cherub,  from    the 
midst  of  the  stones  of  fire"  (Ezek.  xxviii.  12,  13,  14,   16). 
Tyre   signifies   the  church  in  respect  to  the  knowledges  of 
truth  and    good,  and   hence  the  king  of  Tyre  is  the  Word, 
where  those  knowledges  are,  and  from  whence  they  are  de- 
rived.    That  the  Word,  in  its  ultimate,  which  is  the  literal 
sense,  is  in  this  place  signified  by  the  king  of  Tyre,  and  by 
the   term  cherub  a  guard,   is  plain  from  this  circumstance, 
that  it  is  said,   "  Thou  that  sealest  up  the  sum,  every  pre- 
cious stone  was  thy  covering  ;  *'  Thou  art  the  anointed  cherub 
that  coverest ;"  and  "  O  covering   cherub.''     That  whatso- 
ever belongs  to  the  literal   sense  of  the  Word,  is  signified 


76  DOCTRINE    OF    THE    NEW    JERUSALEM 

by  the  precious  stones,  which  are  also  mentioned  in  the 
same  chapter,  may  be  seen  above,  (n.  45).  Inasmuch  as 
divine  truth  in  its  ultimates  is  signified  by  cherubs,  and  also 
a  guard,  it  is  therefore  written  in  the  Psalms  of  David, 
"  Jehovah  bowed  the  heavens  also,  and  came  down  ; — and 
he  rode  upon  a  cherub"  (xviii.  9,  10).  "O  Shepherd  of 
Israel,  thou  that  dwellest  upon  the  cheruhi/n,  shine  forth  " 
(Ixxx.  1).  "Jehovah  sitteth  between  the  cherubim  "  (xcix. 
1).  To  ride  on  the  cherubs,  and  to  sit  upon  them,  means, 
on  the  ultimate  sense  of  the  Word.  Divine  truth  in  the 
Word,  with  its  nature  and  quality,  is  described  by  the  cher- 
ubs in  Ezekiel,  chap.  i.  ix.  and  x;  but  as  no  one  can  know 
what  is  signified  by  the  particulars  in  the  description  of 
them,  unless  the  spiritual  sense  be  opened,  it  has,  therefore, 
been  discovered  to  me,  what  is  generally  signified  by  all 
those  things  which  are  said  concerninor  the  cherubim  in  the 
first  chapter  of  Ezekiel ;  which  are  these.  The  divine  ex- 
ternal sphere  of  the  Word  is  described,  verse  4.  Is  repre- 
sented as  a  man,  verse  5.  Its  conjunction  with  spiritual 
and  celestial  things,  verse  6.  The  natural  sense  of  the 
Word,  its  quality,  verse  7.  The  spiritual  and  celestial 
sense  of  the  Word,  conjoined  with  the  natural,  its  quality, 
verses  8,  9.  Divine  love  of  celestial  goodness  and  truth, 
of  spiritual,  and  of  natural,  therein,  distinct  and  united, 
verses  10,  11.  That  they  regard  one  end,  verse  12.  The 
sphere  of  the  Word  is  from  the  divine  good  and  the  divine 
truth  of  the  Lord,  from  which  the  Word  lives,  verses  13, 
14.  The  doctrine  of  goodness  and  truth  in  the  Word  and 
from  it,  verse  15 — 21.  The  Divine  Essence  of  the  Lord 
above  it  and  in  it,  verses  22,  23.  And  from  it,  verses  24, 
25.  That  the  Lord  is  above  the  heavens,  verse  26.  And 
that  he  is  divine  love  and  divine  wisdom  itself,  verses  27, 
28.  These  summaries  also  have  been  compared  with  the 
Word  in  heaven,  and  are  in  conformity  with  it, 

XI.  That  the  Lord    came   into    the  world   that  he 

MIGHT    FULFIL     ALL    THINGS    CONTAINED    IN    THE    WoRD, 
AND    THEREBY    BECOME     DiVINE     TrUTH    OR    THE    WoRD 

IN  ITS  Ultimates. 

98.  That  the  Lord  came  into  the  world  that  he  might 
fulfil  all  things  contained  in  the  Word,  may  be  seen  in  the 
Doctrine  of  the  Lord,  n.  8 — 11  ;  and  that  he  thus  became 
divine  truth,  or  the  Word,   even  in  ultimates^  is   under- 


RESPECTING    THE    SACRED    SCRIPTURE.  77 

stood  by  these  words  in  John :  "  And  the  Word  was  made 
flesh,  and  dwelt  amongst  us,  and  we  beheld  his  glory,  the 
glory  as  of  the  only  begotten  of  the  Father,  full  of  grace 
and  truth"  (i.  14)  :  to  be  made  flesh,  is  to  be  made  the 
Word  in  ultimates.  What  the  Lord's  appearance  is,  as  the 
Word  in  ultimates,  he  exhibited  to  his  disciples  at  his 
transfiguration,  Matt.  xvii.  2,  &c.  ;  Mark  ix.  2,  &c. ;  Luke 
ix.  28.  It  is  there  said,  that  Moses  and  Elias  appeared  in 
glory  ;  that  by  Moses  and  Elias  is  meant  the  Word,  may 
be  seen  above,  n.  43.  The  Lord,  as  the  Word  in  ultimates, 
is  also  described  by  John  in  the  Revelation,  i.  13 — 16; 
where  all  parts  of  the  description  given  of  him  signify  the 
ultimates  of  divine  truth,  or  of  the  Word.  The  Lord, 
indeed,  before  his  incarnation  was  the  Word,  or  divine 
truth,  but  only  in  first  principles;  for  it  is  said,  "In  the 
beginning  was  the  Word,  and  the  Word  was  with  God,  and 
the  Word  IV as  GocV  (John  i.  1,  2)  ;  but  when  the  Word 
was  made  flesh,  then  the  Lord  became  the  Word  in  ulti- 
mates also  ;  and  it  is  from  this  circumstance  that  he  is 
called  the  Fhst  and  the  Last  (Rev.  i.  8,  11,  17;  ii.  8; 
xxi.  6 ;  xxii.  12,  13). 

99.  By  reason,  also,  of  the  Lord's  becoming  the  Word 
in  its  ultimates,  the  state  of  the  church  was  entirely  chang- 
ed. All  the  churches  which  were  before  his  advent,  were 
representative  churches,  which  could  not  see  divine  truth, 
but  as  it  were  in  the  shade ;  but  after  the  advent  of  the 
Lord  into  the  world,  a  church  was  instituted  by  him,  which 
saw  divine  truth  in  the  light.  The  difference  between  the 
churches  is  similar  to  evening  and  morning.  The  state  of 
the  church,  previous  to  the  Lord's  coming,  is  also  called 
evening ;  and  the  state  of  the  church  after  his  coming  is 
called  morning.  The  Lord,  previous  to  his  coming  into 
the  world,  was  indeed  present  with  the  men  of  the  church, 
but  it  was  mediately  through  heaven;  but  since  his  advent 
in  the  world,  he  is  immediately  present  with  the  men  of 
the  church.  For  in  the  world  he  put  on  also  the  Divine 
Natural,  in  which  he  is  present  with  men.  The  glorifica- 
tion of  the  Lord  is  the  glorification  of  his  Humanity, 
which  he  took  in  the  world  ;  and  the  Humanity  of  the 
Lord  glorified,  is  the  Divine  Natural. 

100.  Few  people  understand  in  what  sense  the  Lord  is 
the  Word  ;  for  it  is  generally  thought,  that  the  Lord,  by 
means  of  the  Word,  may  enlighten  and  teach  mankind, 
and  yet,  that  this  is  no  reason  why  he  should  be  called  th*> 

7* 


78  DOCTRINE    OF    THE    NEW    JERUSALEM: 

Word.  But  let  it  be  known,  that  every  individual  man  is 
his  own  particular  love,  and  thence  his  own  particular  good 
and  his  own  particular  truth  :  man  is  man  only  by  virtue 
of  these  his  constituent  parts,  and  nothing  else  in  his  con- 
stitution can  be  called  man.  On  the  same  ground  that 
man  is  his  own  particular  good  and  his  own  particular 
truth,  angels  and  spirits  are  men  ;  for  all  goodness  and 
truth  proceeding  from  the  Lord,  is,  in  its  own  particular 
form,  man.  But  the  Lord  is  essential  divine  good,  and 
essential  divine  truth ;  so  also  is  he  the  essential  man,  from 
whom  every  man  receives  what  constitutes  him  a  man. 
That  all  divine  good  and  divine  truth  is,  in  its  form,  man, 
may  be  seen  in  the  treatise  on  Heaven  and  Hell,  n.  460 ; 
and  it  is  more  clearly  explained  in  the  works  which  treat 
oi  Angelic  Wisdom. 


XII.  That  previous  to  the  Word  which  the  world 

NOAV    POSSESSES,    THERE     EXISTED    A     WoRD,    WHICH     IS 
LOST. 

101.  That  previous  to  the  Word  which  was  given  by 
Moses  and  the  prophets  to  the  people  of  Israel,  men 
were  acquainted  with  sacrificial  worship,  and  prophesied 
from  the  mouth  of  Jehovah,  may  appear  from  what  is  re- 
corded in  the  books  of  Moses.  That  they  ivere  acquainted 
with  sacrificial  worship,  is  evident  from  these  circumstan- 
ces:  that  the  children  of  Israel  were  commanded  to  destroy 
the  altars  of  the  Gentiles,  to  break  their  images,  and  cut 
down  their  groves  (Exodus  xxxiv.  13;  Deut,  vii.  5;  xii.  3); 
that  Israel  in  Shittim  began  to  commit  whoredom  with  the 
daughters  of  Moab,  and  called  the  people  unto  the  sacri- 
fices of  their  gods,  and  that  the  people  did  eat,  and  bowed 
themselves  to  their  gods,  and  chiefly  joined  themselves  to 
Bael  peor,  and  that  upon  that  account  the  anger  of  Jehovah 
was  kindled  against  Israel  (Numbers  xxv.  1,  2,  3)  :  that 
Balaam,  who  was  from  the  land  of  Syria,  caused  altars  to 
be  built,  and  sacrificed  oxen  and  sheep  (Numb.  xxii.  40  ; 
xxiii.  1,  2,  14,  29,  30)  ;  that  he  also  p?'ophesied  concerning 
the  Lord,  saying,  that  there  should  come  a  star  out  of 
Jacob,  and  a  sceptre  should  rise  out  of  Israel  (Numb.  xxiv. 
17);  and  that  he  prophesied  from  the  mouth  of  Jehovah 
(Numb.  xxii.  13,  18;  xxiii.  3,  5,  8,  16,  26  ;  xxiv.  1,  13) ; 
from   all  which  circumstances  it  is  very  evident,  that  the 


RESPECTING    THE    SACRED    SCRIPTURE.  79 

Gentiles  performed  divine  worship,  in  many  respects  simi- 
lar to  that  which  was  instituted  by  Moses  amongst  the 
people  of  Israel.  That  such  worship  was  in  use  also 
before  the  days  of  Abraham,  is  plain  from  what  is  written 
by  Moses  (Deut.  xxxii.  7,  8) ;  but  still  plainer  from  what 
is  recorded  of  Melchizedek,  king  of  Salem  ;  as  that  he 
brought  forth  bread  and  wine,  and  blessed  Abraham,  and 
that  Abraham  gave  him  tithes  of  all  (Gen.  xiv.  IS,  19,20) ; 
and  that  Melchizedek  represented  the  Lord,  for  he  is  called 
the  priest  of  the  Most  High  God  (Gen.  xiv.  18)  ;  and  it  is 
said  of  the  Lord  by  David,  "Thou  art  a  priest  for  ever, 
after  the  order  of  Melchizedek"  (Psalm  ex.  4) :  hence  it 
was  that  Melchizedek  brought  forth  bread  and  wine,  as 
being  the  most  holy  things  of  the  church,  agreeably  to 
th^ir  holiness  in  the  Lord's  Supper,  and  that  Melchizedek 
could  bless  Abraham,  and  that  Abraham  gave  him  tithes 
of  all. 

102.  That  the  Word  amongst  the  ancients  was  written 
by  mere  correspondences,  but  that  it  was  lost,  has  been 
related  to  me  by  the  angels  of  heaven  ;  and  they  said  that 
that  Word  was  still  preserved  amongst  them,  and  used  in 
heaven,  by  those  ancients  among  whom  that  Word  existed 
when  they  were  in  the  world.  Those  ancients  amongst 
whom  that  Word  is  still  in  use  in  heaven,  were  in  part 
natives  of  the  land  of  Canaan  and  its  confines,  as  of  Syria, 
Mesopotamia,  Arabia,  Chaldea,  Assyria,  Egypt,  Zidon, 
Tyre,  and  Nineveh;  the  inhabitants  of  all  which  kingdoms 
were  initiated  into  representative  worship,  and  consequently 
were  skilled  in  the  science  of  correspondences.  The 
wisdom  of  those  times  was  derived  from  that  science,  and 
thereby  they  enjoyed  interior  perception  and  communica- 
tion with  the  heavens  :  they  also  who  were  internally 
acquainted  with  the  correspondences  of  that  Word,  were 
called  wise  men  and  intelligent,  and,  in  succeeding  ages, 
diviners  and  magi.  But,  inasmuch  as  that  Word  was  full 
of  such  correspondences  as  were  remotely  significative  of 
celestial  and  spiritual  things,  in  consequence  whereof  it 
began  to  be  generally  falsified  ;  then,  by  the  divine  provi- 
dence of  the  Lord,  in  process  of  time  it  was  removed,  and 
at  last  was  lost,  and  another  Word  written  by  correspon- 
dences less  remote,  was  given  which  was  the  Word,  pub- 
lished by  the  prophets  amongst  the  children  of  Israel.  Yet 
in  this  Word  are  retained  several  names  of  places  which 
were  in  the  land  of  Canaan,  and  in  the  neighboring  king- 


60  DOCTRINS    OF    THE    NEW    JERUSALEM 

doms  of  Asia,  by  which  are  signified  things  similar  to  what 
were  in  the  Ancient  Word.  It  was  on  this  account  that 
Abraham  was  commanded  to  go  into  that  land,  and  that 
his  posterity,  out  of  the  loins  of  Jacob,  were  introduced 
into  it. 

103.  That  the  ancients  had  a  Word,  is  evident  from  the 
writings  of  Moses,  who  mentions  it,  and  also  gives  quota- 
tions from  it  (Numb.  xxi.  14,  1,5,  27 — 30) ;  and  that  the 
historical  parts  of  that  Word  w-ere  called  the  Wars  of  Je- 
hovah, and  the  prophetical  parts  Enunciations.  From  the 
historical  parts  of  that  Word  Moses  has  given  this  quota- 
tion :  "  Wherefore  it  is  said  in  the  hook  of  the  Wars  of 
Jehovah,  what  he  did  in  the  Red  Sea,  and  in  the  brooks  of 
Arnon,  and  at  the  stream  of  the  brooks  that  goeth  down 
to  the  dwelling  of  Ar,  and  lieth  upon  the  border  of  Moab" 
(Numb.  xxi.  14,  15)  :  by  the  wars  of  Jehovah  mentioned 
in  that  Word,  as  in  ours,  the  Lord's  combats  with  the  hells 
are  meant  and  described,  and  his  victories  over  them  when 
he  should  come  into  the  world  :  the  same  combats  are  also 
meant  and  described  in  many  passages  in  the  historical 
part  of  our  Word,  as  in  the  wars  of  Joshua  with  the  inhab- 
itants of  the  land  of  Canaan,  and  in  the  wars  of  the  judges 
and  of  the  kings  of  Israel.  From  the  prophetical  parts  of 
that  Word  Moses  has  given  this  quotation  :  "  Wherefore 
say  the  enunciators,  Come  unto  Heshbon ;  let  the  city  of 
Sihon  be  built  and  prepared  ;  for  there  is  a  fire  gone  out 
of  Heshbon,  a  flame  from  the  city  of  Sihon  ;  it  hath  con- 
sumed Ar  of  Moab,  and  the  lords  of  the  high  places  of 
Arnon.  Woe  to  thee,  Moab!  thou  art  undone,  O  people 
of  Chemosh!  He  hath  given  his  sons  that  escaped,  and 
his  daughters,  into  captivity  unto  Sihon  king  of  the  Amo- 
rites  ;  we  have  shot  at  them.  Heshbon  is  perished  even 
unto  Dibon,  and  we  have  laid  them  waste  even  unto 
Nophah,  which  reacheth  unto  Medebah"  (Numb.  xxi.  27 
— 30)  :  the  translators  render  it  Thei/  that  speak  in  prov- 
erbs, but  they  are  more  properly  called  enunciafors,  and 
their  compositions  jjroj^hetical  enunciations,  as  may  appear 
from  the  signification  of  the  word  moshalim  in  the  Hebrew 
tongue,  which  not  only  means  proverbs,  but  also  prophetical 
enunciations;  as  in  Numb,  xxiii.  7,  18;  xxiv.  3,  15:  it  is 
there  said,  that  Balaam  uttered  his  enunciation,  which 
was  also  a  prophecy  concerning  the  Lord  ;  his  enunciation 
is  called  moshal,  in  the  singular  number  :  it  may  be  further 
observed,  that  the  passages  thence  quoted   by  Moses  are 


RESPECTING    THE    SACRED    SCRIPTURE.  81 

not  proverbs,  but  prophecies.  That  that  Word,  like  ours, 
was  divinely  inspired,  is  plain  from  a  passage  in  Jeremiah, 
where  nearly  the  same  expressions  occur:  "  A  fire  shall 
come  forth  out  of  Heshbon,  and  a  flame  from  the  midst  of 
Sihon,  and  shall  devour  the  corner  of  Moab,  and  the  crown 
of  the  head  of  the  sons  of  Shaon.  Woe  be  unto  thee,  O 
Moab  !  the  people  of  Chemosh  perisheth  ;  for  thy  sons  are 
taken  captive  and  thy  daughters  captive"  (xlviii.  45,  46). 
Beside  these,  mention  is  also  made  of  a  prophetical  book 
of  the  ancient  Word,  called  the  book  of  Jashcr ,  or  the  book 
of  the  Upriglit,  by  David  and  by  Joshua;  by  David  in  the 
following  passage  :  "  David  lamented — over  Saul  and  over 
Jonathan  ;  also  he  bade  them  teach  the  children  of  Judah 
the  bow;  behold  it  is  written  in  the  book  of  Jasher'^  (2 
Sam.  i.  17,  18)  :  and  by  Joshua  in  this  passage  :  "  Joshua 
said.  Sun,  stand  thou  still  upon  Gibeon,  and  thou,  moon, 
in  the  valley  of  Ajalon  ;  is  not  this  written  in  the  book  of 
Jasher?"  (Josh.  x.  12,  13).  Moreover,  it  has  been  told 
me  that  the  seven  first  chapters  of  Genesis  are  extant  in 
that  ancient  Word,  and  that  not  the  least  word  is  wanting. 


XIIT.  That  by  means  of  the  Word,  Light  is  commit- 

NICATED    TO    THOSE    WHO  ARE    OUT    OF    THE  PALE  CI-   Tn5 
CllLRCH,    AxND    ARS    NOT    IN    POSSESSION      OF    THE    WoRD. 

104.  There  is  no  possibility  of  conjunction  with  heaven, 
unless  there  be,  in  some  part  or  other  of  the  earth,  a  church 
which  is  in  possession  of  the  Word,  and  is  thus  acquainted 
with  the  Lord  ;  for  the  Lord  is  the  God  of  heaven  and  earth, 
and  without  him  there  is  no  salvation.  It  is  enough  that 
there  be  a  church  which  is  in  possession  of  the  Word, 
although  it  may  consist  of  a  very  few  persons  in  respect  to 
the  whole  race  of  mankind  ;  for  still,  by  means  of  the 
Word  so  possessed,  the  Lord  is  present  in  every  country 
on  the  face  of  the  earth,  inasmuch  as  by  that  means  heaven 
is  in  conjunction  with  mankind.  That  conjunction  is  effect- 
ed by  the  Word,  may  be  seen  above,  n.  62 — 69. 

105.  But  in  what  manner  the  presence  and  conjunction 
of  the  Lord  and  of  heaven  is  effected  in  all  countries,  by 
means  of  the  Word,  shall  now  be  shown.  The  universal 
heaven  is,  in  the  Lord's  sight,  as  a  single  man  ;  and  so  also 
is  the  church  on  earth  :  that  they  have,  moreover  the  actual 
appearance  of  a  man,  may  be  seen  in  the  treatise  concern- 


82         DOCTRINE  OF  THE  NEW  JERUSALEM 

ing  Hempen  and  Hell,  n.  59 — 87.  In  this  man,  the  church, 
where  the  Word  is  read,  and  where  the  Lord  is  thereby 
known,  is  as  the  heart  and  as  the  liuig<< ;  the  celestial 
kingdom  as  the  heart,  and  the  spiritual  kingdom  as  the 
lungs.  Now  as  from  these  two  fountains  of  life  in  the 
human  body,  all  the  other  members,  viscera,  and  organs, 
subsist  and  live;  so  also  do  all  those  people,  in  every  part 
of  the  earth,  who  have  any  religion,  who  worship  one  God, 
lead  good  lives,  and  thus  make  a  part  of  this  man,  subsist 
and  live  from  the  conjunction  of  the  Lord  and  heaven  with 
the  church  by  means  of  the  Word;  resembling  in  this 
respect  the  members  and  viscera  without  the  thorax,  wherein 
the  heart  and  lungs  are  contained.  For  the  Word  in  the 
church,  although  it  may  consist  of  but  few  persons,  is  life 
to  all  the  rest  from  the  Lord  through  the  heavens  ;  just  as 
the  members  and  viscera  of  the  whole  body  receive  life 
from  the  heart  and  the  lungs.  The  communication  also  is 
similar  ;  which  is  a  reason  why  those  christians  among 
whom  the  Word  is  read,  constitute  the  breast  of  the  fore- 
mentioned  man — they  are  also  in  the  middle  or  centre  of 
all  the  rest ;  next  to  them  are  the  Roman  Catholics  ;  be- 
yond these  are  the  Mahometans,  who  acknowledge  the  Lord 
as  a  very  great  prophet,  and  as  a  son  of  God ;  after  these 
COI"^-  t^^6  Africans;  and  the  last  circumfereilCe  is  occupied 
by  the  people  and  nations  in  Asia  and  the  Indies.  Con- 
cerning which  arrangement  of  these  people  something  may 
be  seen  in  the  Continuation  of  the  Last  Judgment,  n.  58. 
For  all  who  are  in  that  man,  look  towards  the  centre, 
where  the  Christians  are  situated. 

lOG.  In  the  centre,  where  the  Christians  are  situated, 
who  are  in  possession  of  the  Word,  is  the  greatest  light ; 
for  light  in  the  heavens  is  divine  truth,  proceeding  from  the 
Lord  as  the  sun  there;  and  inasmuch  as  the  Word  is  divine 
truth,  the  greatest  light  is  with  those  who  are  in  possession 
of  the  Word.  Light  thence,  as  from  its  centre,  spreads 
itself  around  through  all  the  circumferences,  quite  to  the 
extremities  :  hence  the  illumination  of  the  nations  and 
people  without  the  church  is  also  through  the  Word.  That 
the  light  in  the  heavens  is  divine  truth  proceeding  from  the 
Lord,  and  that  that  light  gives  intelligence,  not  only  to  the 
angels,  but  to  men  also,  may  be  seen  in  the  treatise  con- 
cerning Heaven  and  Hell,  n.  12G — 140. 

107.  That  this  is  the  case  in  the  universal  heaven,  may 
be  concluded  from  a  similarity  of  circumstances  in  every 


Respecting  the  sacred  schipturEv  83 

particular  society  there;  for  every  particular  society  is  a 
heaven  in  a  lesser  form,  and  is  likewise  as  a  man.  This 
may  be  seen  in  the  treatise  concerning  Heaven  and  Hell^ 
n.  126—140. 

107.  That  this  is  the  case  in  the  universal  heaven,  may 
be  concluded  from  a  similarity  of  circumstances  in  every 
particular  society  there;  for  every  particular  society  is  a 
heaven  in  a  lesser  form,  and  is  likewise  as  a  man  :  this 
may  be  seen  in  the  treatise  concerning  Heaven  and  Hell, 
n.  41 — 87.  In  every  society  of  heaven,  they  who  are  in 
the  middle,  in  like  manner,  represent  the  heart  and  the 
lungs,  and  enjoy  the  greatest  degree  of  light:  this  light, 
and  the  perception  of  truth  thence  arising,  diffuse  them- 
selves from  the  centre  in  every  direction  towards  the  cir- 
cumferences, consequently  to  all  who  are  in  the  society, 
and  cause  their  spiritual  life.  It  was  shown  me,  that  when 
they  who  were  in  the  centre,  and  who  constituted  the 
province  of  the  heart  and  of  the  lungs,  and  enjoyed  the 
greatest  degree  of  light,  were  removed,  immediately  they 
who  were  in  the  neighborhood  around  them  had  their  under- 
standings obscured,  and  were  reduced  to  so  faint  a  percep- 
tion of  truth,  as  scarcely  to  have  any;  but  as  soon  as  ever 
the  others  were  replaced,  the  light  re-appeared,  and  their 
former  perception  of  truth  was  restored. 

108,  The  same  may  also  be  illustrated  by  this  experi- 
ence. There  were  certain  African  spirits  from  Abyssinia 
with  me,  whose  ears  on  a  certain  occasion,  were  opened 
that  they  might  hear  singing  in  a  church  of  the  world,  from 
the  Psalms  of  David;  by  which  they  were  affected  with 
such  delight,  that  they  joined  in  the  singing  :  after  that, 
however,  their  ears  were  closed,  so  that  they  could  not 
hear  any  thing  thence  ;  but  they  were  then  affected  with  a 
greater  degree  of  delight,  because  it  was  spiritual,  and 
were  at  the  same  time  filled  with  intelligence;  for  that 
psalm  treated  of  the  Lord,  and  concerning  redemption. 
The  reason  of  such  an  increase  of  delight  was,  that  there 
was  then  granted  them  a  communication  with  that  society 
in  heaven,  which  was  in  conjunction  with  those  who  were 
singing  that  psalm  in  the  world.  From  this  and  much 
other  experience,  it  was  made  clear  to  me,  that  communi- 
cation with  the  universal  heaven  is  granted  through  the 
Word.  For  which  reason,  by  the  divine  providence  of  the 
Lord,  the  kingdoms  of  Europe,  and  especially  of  those  in 
which  the  Word  is  read,  have  a  universal  intercourse  with 
the  nations  without  the  pale  of  the  church. 


84  DOCTRINE    OF    THE    Ni:\V    JERUSALEM 

109.  This  may  be  illustrated  by  comparison  with  the 
heat  and  light  flowing  from  the  sun  of  this  world,  which 
cause  vegetation  in  trees  and  shrubs,  even  in  such  as  are 
not  exposed  to  their  direct  influence,  but  are  ])lanted  in 
shady  places;  which  yet  never  fail  to  grow,  if  the  sun  be 
only  risen  above  the  horizon.  So  it  is  with  the  light  and 
heat  of  heaven,  proceeding  from  the  Lord  as  the  sun  of 
heaven,  which  light  is  divine  truth,  whence  angels  and  men 
derive  all  intelligence  and  wisdom  ;  it  is  therefore  said  of 
the  Word,  that  it  "  was  with  God,  and  was  God  ;"  "  that  it 
enlighteneth  every  man  that  cometh  into  the  world  ;"  and 
that  this  light  also  *' shineth  in  darkness"  (John  i.  1,5,9): 
by  the  Word  is  there  meant  the  Lord  as  to  divine  truth. 

110.  From  these  circumstances  it  may  evidently  appear, 
that  the  Word,  which  is  read  in  the  Protestant  Church, 
enlightens  all  nations  and  people  by  spiritual  communi- 
cation; and  further,  that  it  is  provided  by  the  Lord,  that 
there  should  always  be  a  church  on  earth,  where  the  Word 
is  read,  and  where  the  Lord  in  consequence  is  known  : 
when  therefore  the  Word  was  almost  totally  rejected  by  the 
Romish  Church,  through  the  divine  providence  of  the  Lord 
the  Reformation  took  place,  and  the  Word  was  again 
received.  It  was  also  provided  that  the  Word  should  be 
accounted  holy  by  an  eminent  nation  among  the  Papists. 

111.  Seeing  that  without  the  Word  there  can  be  no 
knowledge  of  the  Lord,  and  thus  no  salvation,  theretbre 
when  the  Word  was  entirely  falsified  and  adulterated  by 
the  Jewish  nation,  and  thus  rendered  in  a  manner  null,  it 
pleased  the  Lord  to  descend  frofn  heaven,  and  to  come  into 
the  world  to  fulfil  the  Word,  and  thus  renew  and  restore  it, 
and  give  light  again  to  the  inhabitants  of  the  earth ;  accord- 
ing to  these  words  of  the  Lord  :  "The  people  that  walked 
in  darkness  have  seen  a  great  light  ;  they  that  dwell  in  the 
land  of  the  shadow  of  death,  upon  them  hath  the  light 
shined"  (Isaiah  ix.  2;   Matt.  iv.  16). 

112.  It  having  been  foretold,  that  at  the  end  of  the 
present  church,  also,  darkness  would  arise,  in  consequence 
of  its  members  not  knowing  and  acknowledging  the  Lord 
as  the  God  of  heaven  and  earth,  and  separating  faith  from 
charity  ;  therefore,  lest  the  genuine  understandirjg  of  the 
Word,  and  consequently  the  church,  should  perish,  it  has 
pleased  the  Lord  now  to  reveal  the  spiritual  sense  of  the 
Word,  and  to  show  that  the  Word  in  that  sense,  and  from 
this  in  the  natural  sense,  treats  of  the  Lord  and  the  church, 


RESPECTING    THE    SACRED    SCRIPTURE.  85 

and  of  them  only ;  with  many  other  discoveries,  by  which 
the  light  of  truth  derived  from  the  Word,  that  was  well 
nigh  extinguished,  may  be  restored.  That  the  light  of 
truth  would  be  almost  wholly  extinguished  at  the  end  of 
the  present  church,  is  foretold  in  many  passages  of  the 
Revelation,  and  is  also  meant  by  these  words  of  the  Lord : 
''  Immediately  after  the  tribulation  of  those  days  shall  the 
sun  be  darkened,  and  the  moon  shall  not  give  her  light, 
and  the  stars  shall  fall  from  heaven,  and  the  powers  of  the 
heavens  shall  be  shaken  ;  and  then — they  shall  see  the  Son 
of  man  coming  in  the  clouds  of  heaven  with  power  and 
great  glory"  (Matt.  xxiv.  29,  80).  By  the  sun,  is  there 
meant  the  Lord  in  respect  to  love  :  by  the  moon,  the  Lord 
as  to  faith  ;  by  the  stars,  the  Lord  as  to  the  knowledges  of 
good  and  truth  ;  by  the  Son  of  man,  the  Lord  as  to  the 
Word  ;  by  clouds  the  literal  sense  of  the  Word  ;  by  glory 
its  spiritual  sense,  and  its  transparence  through  the  literal 
sense. 

IVS.  It  has  been  given  me  to  know,  by  much  experience 
that  man  has  communication  with  heaven  by  means  of  the 
Word.  Whilst  reading  the  Word,  from  the  first  chapter  of 
Isaiah  to  the  last  of  Malachi,  with  the  Psalms  of  David, 
and  keeping  my  thought  fixed  on  the  spiritual  sense  of  each 
passage,  it  was  given  me  to  perceive  clearly,  that  every 
verse  communicates  with  some  particular  society  in  heaven, 
and  thus  that  the  whole  Word  communicates  with  the  uni- 
versal heaven. 


XIV.  That  without  the  Word,  no    one  would  have 

ANY    knowledge    OF    GoD,     OR     OF    HeAVEN    AND    HeLL, 

or  of  A  Life  after  Death,  and  much  less  of  the 
Lord. 

114.  This  follows  as  a  common  conclusion  from  all  that 
has  been  said  and  shown  ;  as,  that  the  Word  is  divine  truth 
itself,  n.  1 — 4  ;  that  the  Word  is  the  medium  of  conjunc- 
tion with  the  angels  of  heaven,  n.  62 — 69;  that  every 
where  in  the  Word  there  is  a  marriage  of  the  Lord  and  the 
church,  and  consequently  a  marriage  of  goodness  and 
truth,  n.  80 — 89  :  that  the  state  of  the  church  is  according 
to  its  understanding  of  the  Word,  n.  76 — 79  :  that  the 
Word  is  also  in  the  heavens,  and  that  from  thence  the  angels 
derive  their  wisdom,  n.  70 — 75  :  that  through  the  Word 
8 


86  DOCTRINE    OF    THE    NEW    JERUSALEM 

also  the  nations  and  people  without  the  pale  of  the  church 
derive  their  spiritual  light,  n.  104 — 113:  beside  many 
other  things  :  from  which  it  may  be  concluded,  that  with- 
out the  Word  no  one  can  have  spiritual  intelligence,  which 
consists  in  the  knowledge  of  the  Lord,  of  heaven  and  hell, 
and  a  life  after  death ;  nor,  moreover,  could  know  any 
thing  of  the  Lord,  of  faith  and  love  to  him,  nor,  conse- 
quently, any  thing  of  redemption,  by  which  nevertheless 
we  have  our  salvation.  The  Lord  also  says  to  his  disciples, 
"Without  me  ye  can  do  nothing"  (John  xv.  5).  "Man 
can  receive  nothing,  except  it  be  given  him  from  heaven" 
(John  iii.  27). 

115.  But  there  are  persons  who  insist,  and  confirm  them- 
selves in  the  opinion,  that  man,  without  the  Word,  might 
know  the  existence  of  a  God,  and  likewise  of  heaven  and 
hell,  with  other  points  which  the  Word  teaches,  and  who 
by  that  means  derogate  from  the  authority  and  holiness  of 
the  Word,  if  not  with  their  mouth  yet  in  their  heart :  and 
it  would  not  be  proper  to  reason  with  such  persons  from 
the  Word,  but  from  the  natural  light  of  reason ;  for  they 
do  not  believe  the  Word,  but  themselves.  Inquire  then  of 
the  light  of  reason,  and  you  will  find  that  there  are  two 
faculties  of  life  in  man,  called  understanding  and  will,  and 
that  the  understanding  is  subject  to  the  will,  and  not  the 
will  to  the  understanding ;  for  the  understanding  only 
teaches  and  points  out  the  way.  Inquire  further,  and  you 
will  find  that  the  will  of  man  is  \ns  proprium,*  or  selfhood  : 
that  this,  considered  in  itself,  is  evil  :  and  that  in  conse- 
quence of  this  his  understanding  is  full  of  false  apprehen- 
sions. When  you  have  made  these  discoveries,  you  will  see, 
that  man  of  himself  is  not  willing  to  understand  any  thing  but 
what  comes  from  i\\e  proj)rium  or  selfhood  of  his  will,  nor 
would  be  able,  unless  there  were  some  other  source  of 
knowledge.  Man,  from  the  proprium  of  his  will,  is  not 
desirous  of  understanding  any  thing  but  what  regards  him- 
self and  the  world  :  every  thing  of  a  higher  nature  is  in 
darkness  to  him  :  when  he  saw  the  sun,  the  moon,  and  the 
stars,  if  by  chance  he  should  reflect  on  their  origin,  he 
would  not  be  able  to  refer  them  to  any  other  creative  power 
than  their  own  ;  for  could  he  proceed  farther  than  many 
very  learned  men  in  the   world  have  done,  who,  although 

*  This  word  is  left  untranslated,  because  no  single  English  word 
exactly  conveys  its  meaning,  which  is,  that  tchich  is  froperhj  one's 
own.     The  term  selfhood  is  added  as  coming  nearest  to  it. 


RESPECTING    THE    SACRED    SCRIPTURE.  87 

they  were  informed  by  the  Word  that  God  created  all 
things,  have  yet  ascribed  creation  to  nature  1  What  then 
would  have  been  their  sentiments  in  case  they  had  received 
no  information  from  the  Word  ?  Is  it  credible,  that  the 
ancient  philosophers,  as  Aristotle,  Cicero,  Seneca,  and 
others,  who  have  written  about  God,  and  the  immortality 
of  the  soul,  received  their  first  information  on  those  sub- 
jects from  their  own  understanding?  No,  surely,  but  from 
others,  to  whom  the  information  was  successively  handed 
down  from  those  who  had  it  originally  from  the  Word,  In 
like  manner,  the  writers  on  natural  religion  do  not  derive 
their  knowledge  on  the  subject  from  themselves,  but  only 
confirm,  by  rational  deductions,  the  truths  they  have  learnt 
from  the  church,  which  is  in  possession  of  the  Word  :  and 
it  is  possible  there  may  be  some  amongst  them  who  con- 
firm such  truths,  and  yet  do  not  believe  them. 

116.  It  has  been  permitted  me  to  see  people,  born  in 
remote  islands,  who  were  possessed  of  rationality  so  far  as 
relates  to  civil  concerns,  and  yet  had  no  knowledge  at  all 
concerning  God  :  such  persons,  in  the  spiritual  world,  have 
the  appearance  of  apes ;  but  whereas  they  are  men  by 
birth  and  consequently  enjoy  the  capacity  of  receiving 
spiritual  life,  they  are  instructed  by  angels,  and  by  means 
of  knowledges  concerning  the  Lord  as  to  his  human  char- 
acter, are  made  alive.  What  man  of  himself  is,  clearly 
appears  from  those  who  are  in  hell,  some  of  whom  have 
been  ranked  among  the  learned  and  distino-uished  :  these 
are  unwilling  to  hear  any  thing  of  God,  and  on  that  account 
cannot  pronounce  the  word  "  God  :"  I  have  seen  them, 
and  conversed  with  them  ;  and  I  have  also  conversed  with 
some  who  have  burst  into  the  most  violent  wrath  and  anger 
at  the  bare  mention  of  God.  Consider  therefore  what  sort 
of  a  creature  man  would  have  been,  supposing  him  to  have 
received  no  information  about  God,  when  some,  who  have 
spoken  about  God,  have  written  about  God,  and  have 
preached  about  God,  are  in  such  a  state.  There  are  many 
such  from  among  the  Jesuits.  The  reason  why  they  are 
in  such  a  state  is,  because  their  wills  are  evil,  and  the  will, 
as  before  observed,  leads  the  understanding,  and  robs  it  of 
the  truths  which  it  had  received  from  the  Word,  If  man 
could  have  known,  of  himself,  that  there  is  a  God,  and  a 
life  after  death,  how  comes  it  to  pass,  that  he  never  discov- 
ered that  man  is  a  real  man  after  death?  Why  does  he 
imagine,  that   his   soul,  or  spirit,  is  like  a  puff  of  wind,  or 


88  RESPECTING    THE    SACRED    SCRIPTURE. 

ether,  which  has  neither  eyes  to  see,  nor  ears  to  hear,  nor 
mouth  to  speak,  until  it  is  re-united  with  its  dead  body,  and 
its  skeleton  ?  Supposing  therefore  a  doctrine  on  the  sub- 
ject of  worship  to  be  framed  from  the  light  of  reason  alone, 
would  it  not  establish  the  worship  of  self;  as  was  the  case 
in  former  ages,  and  is  also  still  the  case  with  many,  who 
yet  are  instructed,  by  the  Word,  that  God  alone  is  to  be 
worshiped  ?  It  is  not  possible  that  any  other  worship  but 
that  of  self  should  proceed  from  i\\e  proprium  or  selfhood 
of  man,  not  even  the  worship  of  the  sun  and  the  moon. 

117.  The  prevalence  of  religious  worship  from  the  most 
early  ages  of  the  world,  and  the  universal  knowledge  of  a 
God  amongst  the  inhabitants  of  the  globe,  with  some  notion 
of  a  life  after  death,  are  not  to  be  ascribed  to  men,  nor  to 
their  self-derived  intelligence,  but  to  the  ancient  Word 
mentioned  above,  n.  101,  102,  103  :  and,  in  succeeding 
times  to  the  Israelitish  Word.  From  those  two  sources 
religious  knowledge  was  propagated  through  all  parts  of 
India,  with  its  islands  ;  through  Egypt  and  Ethiopia  into 
the  kingdoms  of  Africa;  from  the  maritime  parts  of  Asia 
into  Greece  ;  and  from  thence  into  Italy.  But  as  the  Word 
could  not  be  written  otherwise  than  by  representatives, 
which  are  such  earthly  existences  as  correspond  with  hea- 
venly ones,  and  are  consequently  significative  of  them, 
therefore  the  religious  notions  of  the  Gentiles  were  changed 
into  idolatry,  and  in  Greece  were  turned  into  fables :  and 
the  divine  properties  and  attributes  were  considered  as  so 
many  separate  gods,  governed  by  one  supreme  Deity,  whom 
they  called  Jove,  from  Jehovah.  That  they  had  a  know- 
ledge of  paradise,  of  the  flood,  of  the  sacred  fire,  of  the 
four  ages,  beginuing  with  that  of  gold  and  ending  with 
that  of  iron,  by  which  in  the  Word  are  signified  the  four 
states  of  the  church,  as  in  Daniel,  chap.  ii.  31 — 35,  is  well 
known.  That  the  Mahometan  religion,  which  succeeded 
and  destroyed  the  former  religious  persuasions  of  many 
nations,  was  taken  from  the  Word  of  both  Testaments,  is 
also  well  known. 

118.  Lastly,  I  will  mention  what  is  the  state  of  those 
after  death,  who  ascribe  all  things  to  their  own  understand- 
ing, and  very  little,  if  any  thing,  to  the  Word.  They  first 
become  like  persons  intoxicated,  afterwards  like  idiots, 
and  lastly  they  sink  into  stupidity  and  sit  in  darkness.  Let 
every  one  therefore  take  heed  to  himself  how  he  falls  into 
such  insanity. 


ON    THE 


WHITE   HORSE, 

MENTIONED  IN  THE  REVELATION, 
CHAP.  XIX. 


1.  In  the  Revelation  of  John  the  Word  is  thus  described 
as  to  the  spiritual  or  internal  sense  :  "  I  saw  heaven  opened^ 
and  behold  a  White  Horse,  and  he  who  sat  thereon  was  call- 
ed Faithful  and  True,  and  in  justice  doth  he  judge  and  com^ 
hat.  His  eyes  were  a  jlame  of  jire ;  and  upon  his  head  ivere 
many  diadems  ;  and  he  had  a  name  written  which  no  one  knew 
hut  himself.  And  he  was  clothed  with  a  vesture  dipped  in 
blood ;  and  his  name  is  called  the  Word  of  God.  And  the 
armies  lahich  were  in  the  heavens,  followed  him  on  ivhite  horses, 
clothed  in  fine  linen  luhite  and  clean.  And  he  hath  on  his  ves- 
ture and  on  his  thigh  a  name  written,  King  of  Kings,  and 
Lord  of  Lords,"  chap.  xix.  11,  12,  13,  14,  16.  It  is  im- 
possible for  any  one  to  know  what  each  of  these  expressions 
contains,  except  from  the  internal  sense.  It  is  manifest  that 
every  expression  is  in  some  respect  representative  and  sig- 
nificative :  as  when  it  is  said,  that  heaven  was  opened  ;  that 
there  was  a  white  horse ;  that  he  who  sat  on  him  in  justice 
judgeth  and  combateth  ;  that  his  eyes  were  a  flame  of  fire ; 
that  on  his  head  were  many  diadems;  that  he  had  a  name 
which  no  one  knew  but  himself;  that  he  was  clothed  in  a 
vesture  dipped  in  blood ;  that  the  armies  which  were  in  the 
heavens  foUov/ed  him  on  white  horses  ;  that  they  were  clothed 
with  fine  linen  white  and  clean  ;  and  that  on  his  vesture  and 
on  his  thigh  he  had  a  name  written.  It  is  expressly  said, 
that  it  is  the  Word,  and  that  it  is  the  Lord  who  is  the  Word  ; 
for  it  is  said,  "  His  name  is  called  the  Word  of  God  ;"  and 
afterwards,  *'  He  hath  on  his  vesture  and  on  his  thigh  a  name 
icritten,  King  of  Kings,  and  Lord  of  Lords."  From  the 
interpretation  of  each  expression,  it  is  manifest,  that  the  Word 
is  here  described  as  to  the  spiritual  or  internal  sense.  That 
heaven  was  opened,  represents  and  signifies,  that  the  internal 
1 


)i  ON  THE  WHITE  HORSE, 

sense  of  the  Word  is  seen  in  heaven,  and  thence  by  those  in 
the  world  in  whom  heaven  is  open  :  the  liorse,  wliich  was 
white,  represents  and  signifies  the  understanding  of  tlie  Word 
as  to  its  interiors  ;  that  this  is  the  signification  of  a  white 
horse,  will  be  shown  presently  :  that  he  who  sat  on  him  is 
the  Lord  as  to  the  Word,  thus  the  Word,  is  manifest,  for 
it  is  said,  "His  name  is  called  the  Wo?yI  of  God;"  who, 
from  good,  is  called  faithful,  and  is  said  to  judge  in  justice; 
and  from  truth  is  called  true,  and  is  said  to  combat  in  justice; 
for  the  Lord  himself  is  justice  :  his  eyes,  a  flame  of  fire,  signify 
divine  truth  from  the  divine  good  of  his  divine  love  :  the 
many  diadems  on  his  head,  signify  all  the  goods  and  truths  of 
faith  :  having  a  name  written  which  no  one  knew  but  himself, 
signifies,  that  what  the  Word  is  in  the  internal  sense  is  seen 
by  no  one  but  himself,  and  him  to  whom  he  reveals  it :  clothed 
with  a  vesture  dipped  in  blood,  signifies  the  Word  in  the 
letter,  to  which  violence  has  been  offered  :  the  armies  in  the 
heavens  which  followed  him  on  white  horses,  signify  those  who 
are  in  the  understanding  of  the  Word  as  to  its  interiors  : 
clothed  with  fine  linen  white  and  clean,  signifies  the  same 
persons  in  truth  from  good  :  a  name  written  on  his  vesture  and 
on  his  thigh,  signifies  truth  and  good,  and  their  quality.  From 
these  things,  and  from  those  which  precede  and  follow,  it  is 
evident,  that  there  it  is  predicted,  that  about  the  last  time  of 
the  church,  the  spiritual  or  internal  sense  of  the  Word  would 
be  opened  :  but  what  would  come  to  pass  at  that  time,  is 
also  there  described,  verses  17,  18,  19,  20,  21.  That  those 
things  are  signified  by  these  words,  it  is  unnecessary  to  prove 
in  this  place,  as  they  are  particularly  explained  in  the  Ar- 
cana CcELESTiA  ;  as.  That  the  Lord  is  the  Word,  because  he 
is  divine  truth,  n.  2533,  2803,  2884,  5272,  7835 :  That  the 
Word  is  divine  truth,  n.  4692,  5075,  9987 :  That  because 
the  Lord  is  justice,  he  is  called  sitting  upon  the  horse  in  jus- 
tice judging  and  combating  ;  and  that  the  Lord  is  called  jus- 
tice from  this,  because  of  his  own  proper  power  he  has  saved 
mankind,  n.  1813,  2025,  2026,  2027,  9715,  9809,  10019, 
10152 :  And  that  justice  is  the  merit  which  be»longs  to  the 
Lord  alone,  n.  9715,  9979  :  That  his  eyes,  a  flame  of  fire,  sig- 
nify divine  truth  from  the  divine  good  of  divine  love,  is,  because 
the  eyes  signify  the  understanding  and  the  truth  of  faith,  n. 
2701,  4403  to  4421,  4523  to  4534,  6923,  9051,  10509;  and 
a  flame  of  fire  the  good  of  love,  n.  934,  4906,  5215,  6314, 
6832  :  That  the  diadems  w-hich  were  on  his  head  signify  all 
the  goods  and  truths  of  faith,  n.  1 14,  3858,  6335,  6640,  9863, 


MENTIONED  IX  THE  REVELATION.  3 

9865,  9868,  9873,  9905  :  That  having  a  name  written  which 
no  one  knew  but  himself,  signifies,  that  what  the  Word  is  in 
the  internal  sense  is  seen  by  no  one  but  himself,  and  him  to 
whom  he  reveals  it,  is,  because  name  signifies  the  quality  of  a 
thing,  n.  144,  145, 1754,  1896,  2009,2724,  3006,  3237,  3421, 
6674,  9310  :  That  clothed  with  a  vesture  dipped  in  blood, 
signifies  the  Word  in  the  letter,  to  which  violence  has  been 
offered,  is,  because  a  vesture  signifies  truth  because  it  invests 
good,  n.  1073,  2576,  5248,  5319,  5954,  9212,9216,  9952, 
10536 :  particularly'  truth  in  ultimates,  thus  the  Word  in  the 
letter,  n.  5248,  6918,  9158,  9212;  and  because  blood  signi- 
fies violence  offered  to  truth  by  the  false,  n.  374,  1005,  4735, 
5476,  9127:  That  the  armies  in  the  heavens,  following  him 
upon  white  horses,  signify  those  who  are  in  the  understanding 
of  the  Word  as  to  its  interiors,  is,  because  armies  signify 
those  who  are  in  the  truths  and  goods  of  heaven  and  the 
church,  n.  3448,  7236,  7988,  8019 :  and  a  horse  signifies 
understanding,  n.  3217,  5321,  6125,  6400,  6531,  6534,  7024, 
8146,  8318 ;  and  white  signifies  truth  which  is  in  the  light 
of  heaven,  thus  interior  truth,  n.  3301,  3993,  4007,  5319: 
That  clothed  with  fine  linen  white  and  clean,  signifies  the 
same  persons  in  truth  from  good,  is,  because  fine  linen,  or 
lawn,  signifies  truth  from  a  celestial  origin,  which  is,  truth 
from  good,  n.  5319,  9469 :  That  a  name  written  on  the 
vesture  and  on  the  thigh,  signifies  truth  and  good,  and  their 
quality,  is,  because  vesture  signifies  truth,  and  name  quality, 
as  above,  and  thigh  signifies  the  good  of  love,  n.  3021,  4277^ 
4280,  9961,  10485  :  King  of  kings,  and  Lord  of  lords,  is  the 
Lord  as  to  divine  truth  and  as  to  divine  good  ;  that  the  Lord 
is  called  King  from  divine  truth,  n.  3009,  5068,  6148  ;  and 
that  he  is  called  Lord  from  divine  good,  n.  4973,  9167,  9194. 
Hence  it  appears  what  the  Word  is  in  its  spiritual  or  internal 
sense,  and  that  there  is  no  expression  there  which  does  not 
signify  something  spiritual  which  is  of  heaven  and  the  church. 
2.  In  the  prophetical  parts  of  the  Word,  horse  is  very  often 
named,  but  heretofore  no  one  has  known,  that  horse  signifies 
understanding,  and  rider  an  intelligent  person  ;  and  this, 
possibly,  because  it  seems  strange  and  wonderful,  that  by 
horse  such  a  thing  should  be  signified  in  the  spiritual  sense, 
and  hence  in  the  Word.  But,  that  it  is  even  so,  may  appear 
from  very  many  passages  there  ;  only  some  of  which  I  will 
here  adduce.  In  the  prophecy  of  Israel  concerning  Dan, 
"  Dan  shall  be  a  serpent  on  the  way,  an  arrow-snake  on  the 
path,  biting  the  heels  of  the  horse,   and  his  rider  shall  fall 


4  ON  THE  WHITE  HORSE, 

backwards,"  Gen.  xlix.  17,  18  ;  no  one  can  understand  what 
this  prophecy  concerning  one  of  the  tribes  of  Israel  signifies, 
unless  he  knows  what  is  signified  by  a  serpent,  and  what  by 
a  horse  and  his  rider :  every  one,  however,  knows,  that  there 
is  something  spiritual  involved  therein  ;  what,  therefore,  each 
particular  expression  signifies,  may  be  seen  in  the  Arcana 
CffiLESTiA,  n.  6398,  6399,  6400,  6401,  where  this  prophecy 
is  explained.  So  in  Habakkuk  :  "  Thou  God  didst  ride  on  thy 
horses,  thy  chariots  of  scdindion ;  Thou  madcst  thy  horses  to 
walk  in  the  sea,"  iii.  8,  15 :  That  horses  here  have  a  spiritual 
signification,  is  evident,  for  these  things  are  said  concerning 
God  ;  what  otherwise  could  it  mean,  that  the  Lord  rides  upon 
his  horses,  and  that  he  made  his  horses  to  walk  over  the  sea? 
In  Zechariah  :  "  /«  that  day  there  shcdl  he  on  the  hells  of  the 
horses,  Holiness  to  Jehovcdi,"  xiv.  20  :  In  like  manner  in  the 
same  :  "  In  that  day,  saith  Jehovah,  I  will  smite  every  horse 
with  astonishment,  and  his  rider  with  madness  ;  and  upon  the 
house  of  Judah  ivill  I  open  mine  eyes,  and  I  icill  smite  every 
horse  of  the  people  with  blindness,"  xii.  4.  It  is  there  treated 
of  the  vastation  of  the  church,  which  takes  place  when  there 
no  longer  remains  the  understanding  of  any  truth  ;  this  is 
described  thus  by  the  horse  and  his  rider ;  what  else  could 
be  the  meaning  of  smiting  every  horse  with  astonishment,  and 
of  smiting  the  horse  of  the  people  with  blindness  ?  What  is 
this  to  the  church  ?  In  Job  :  "  God  hath  made  her  to  forget 
wisdom,  and  hath  not  imparted  to  her  understanding :  ivhat 
time  she  lifteth  up  herself  on  high,  she  scorneth  the  horse  and 
his  rider,"  xxxix,  17,  18,  19,  &c.  :  That  by  horse  is  here 
signified  understanding,  is  manifestly  evident.  In  like  man- 
ner in  David,  where  God  is  said  "  to  ride  on  the  ivord  of 
truth,"  Psalm  xlv.  4;- and  in  many  other  places.  Moreover, 
who  can  know  whence  it  is  that  Elijah  and  Elisha  were  called 
the  chariot  of  Israel  and  the  horsemen  thereof;  and  w^hy  the 
lad  of  Elisha  saw  the  mountain  full  of  horses  and  chariots  of 
fire  ;  except  it  be  known  what  is  signified  by  chariots  and 
horsemen,  and  what  was  represented  by  Elijah  and  Elisha? 
For  Elisha  said  to  Elijah,  ^^  3Iy  father,  my  father,  the  chariot 
of  Israel  and  the  horsemen  thereof,"  2  Kings  ii.  11,  12  ;  and 
Joash  the  king  said  to  Elisha,  "iWy  father,  my  father,  the 
chariot  of  Israel  and  the  horsemen  thereof,"  2  Kings  xiii.  14  ; 
and  of  the  lad  of  Elisha,  "  Jeliovah  opened  the  eyes  of  the  lad 
of  Elisha,  and  he  saiv,  and,  behold,  the  mountain  fidl  of  horses 
and  chariots  of  fire  round  about  Elisha,"  2  Kings  vi.  17. 
That  Elijah  and  Elisha  were  called  the  chariot  of  Israel  and 


MENTIONED  IN  THE  REV  ELATION.  5 

the  horsemen  thereof,  is,  because  they  both  represented  the 
Lord  as  to  the  Word,  and  by  chariot  is  signified  doctrine 
from  the  Word,  and  by  horsemen  intelligence.  That  Elijah 
and  Elisha  represented  the  Lord  as  to  the  Word,  may  be  seen 
in  the  Arcana  Ccelestia,  n.  5247,  7G4:3,  8029,  9327 :  and 
that  chariots  signify  doctrine  from  the  V/ord,  n.  5321,  8215. 

3.  That  horse  signifies  understanding,  is  derived  from  no 
other  source  than  from  representatives  in  the  spiritual  world. 
In  that  world  are  frequently  seen  horses,  and  persons  sitting 
upon  horses,  and  also  chariots  ;  and  there  every  one  knows 
that  they  signify  things  intellectual  and  doctrinal.  I  have 
often  observed,  when  any  were  thinking  from  their  under- 
standing, that  they  appeared  as  if  riding  on  horses  ;  their 
meditation  represented  itself  in  this  manner  before  others, 
they  themselves  being  ignorant  of  it.  There  is  also  a  place 
in  the  spiritual  world,  where  many  assemble,  who  think  and 
speak  from  understanding  concerning  the  truths  of  doctrine  ; 
and  when  others  approach,  they  see  that  whole  plain  full  of 
chariots  and  horses  ;  and  novitiate  spirits,  who  wonder  whenco 
this  is,  are  instructed  that  it  is  an  appearance  from  their  in- 
tellectual thought.  That  place  is  called  the  assembly  of  the 
intelligent  and  wise.  I  have  likewise  seen  bright  horses 
and  chariots  of  fire,  when  certain  spirits  were  taken  up  into 
heaven,  which  was  a  sign  that  they  were  then  instructed  in 
the  truths  of  heavenly  doctrine,  and  become  intelligent,  and 
thus  were  taken  up  :  on  seeing  which,  it  occurred  to  my  mind, 
what  is  signified  by  the  chariot  of  fire,  and  the  horses  of  fire, 
which  carried  Elijah  up  into  heaven  ;  and  what  is  signified 
by  the  horses  and  chariots  of  fire  that  were  seen  by  the  lad  of 
Elisha,  when  his  eyes  were  opened. 

4.  That  such  is  the  signification  of  chariots  and  horses,  was 
very  well  known  in  the  ancient  churches ;  for  those  churches 
were  representative  churches,  and  the  science  of  corres- 
pondences and  representations  was  the  chief  of  sciences  with 
those  who  were  in  them.  From  those  churches  the  significa- 
tion of  horse,  which  is  understanding,  was  derived  to  the  wise 
men  round  about,  even  into  Greece.  Hence  it  was,  when 
they  would  describe  the  sun,  in  which  they  placed  the  god 
of  their  wisdom  and  intelligence,  that  they  attributed  to  it  a 
chariot  and  four  horses  of  fire  :  and  when  they  would  describe 
the  god  of  the  sea,  since  by  the  sea  were  signified  sciences 
which  are  from  understanding,  that  they  also  attributed  horses 
to  him  :  and  when  they  would  describe  the  rise  of  the  sci- 
ences from  understanding,  that  they  also  feigned  a  winged 

1  * 


6  ON  THE  WHITE  HORSE. 

horse,  which  with  his  hoof  broke  open  a  fountain,  at  which 
were  nine  virgins  who  were  sciences.  For  from  the  ancient 
churches  tliey  received  this  knowledge,  that  by  horse  is  sig- 
nified understanding,  by  wings  spiritual  truth,  by  hoof  what 
is  scientific  from  understanding,  and  by  fountain  doctrine 
from  which  are  sciences.  Nor  is  any  thing  else  signified  by 
the  Trojan  horse,  than  something  artificial  from  their  under- 
standing for  destroying  the  walls.  Even  at  this  day,  when 
understanding  is  described  after  the  manner  received  from 
those  ancients,  it  is  usually  described  by  a  flying  horse  or  Pe- 
gasus, doctrine  by  a  fountain,  and  the  sciences  by  virgins  . 
but  scarcely  any  one  knows,  that  by  horse  in  the  mystic  sense 
is  signified  understanding ;  still  less  that  those  significatives 
were  derived  to  the  Gentiles  from  the  ancient  representative 
churches. 

5.  Since  by  White  Horse  is  signified  the  understanding  of 
the  Word  as  to  its  spiritual  or  internal  sense,  those  things 
concerning  the  Word  and  that  sense,  which  are  shown  in  the 
Arcana  Cgslestia,  are  here  subjoined  :  for  there  the  whole 
contents  of  Genesis  and  Exodus  are  explained  according  to 
the  spiritual  or  internal  sense  of  the  Word. 


OF   THE    WORD 

AND  ITS  INTERNAL  OR  SPIRITUAL  SENSE. 


FROM  THE  ARCANA   CCELESTIA. 


6.  Of  the  necessity  and  excellency  of  the  Word.  That 
from  the  light  of  nature  nothing  can  be  known  concerning  the 
Lord,  concerning  heaven  and  hell^  concerning  the  life  of  man 
after  death,  and  concerning  divine  truths  by  which  man  re- 
ceives spiritual  and  eternallife,  n.  8944,  10318, 10319, 10320. 
That  this  may  appear  manifest  from  this,  that  many,  and 
amongst  them  men  of  learning,  do  not  believe  those  things, 
although  they  are  born  in  a  country  where  the  Word  is,  and 
are  in.^tructed  by  it  concerning  them,  n.  10319.  That  there- 
fore it  was  necessary  that  there  should  be  some  revelation  from 
heaven,  forasmuch  as  man  was  born  for  heaven,  n.  1775. 
That  therefore  in  every  age  of  the  world  there  has  been  a 
revelation,  n.  2895.  Of  the  various  kinds  of  revelation  which 
have  successively  been  made  to  the  inhabitants  of  this  earth, 
n.  10355,  10632.  That  to  the  most  ancient  men,  who  lived 
before  the  flood,  whose  time  w^as  called  the  golden  age,  there 
was  an  immediate  revelation,  and  thence  divine  truth  was  in- 
scribed on  their  hearts,  n.  289G.  That  the  ancient  churches, 
which  existed  after  the  flood,  had  an  historical  and  prophetical 
Word,  n.  268G,  2897  ;  concerning  which  churches  see  the  New 
Jerusalem  and  its  Heavenly  Doctrine,  n.  247.  That  its 
historical  parts  were  called  the  Wars  of  Jehovah,  and  its  pro- 
phetical parts,  Enunciations,  n.  2897.  That  that  Word,  with 
respect  to  inspiration,  was  like  our  Word,  but  accommodated 
to  those  churches,  n.  2897.  That  it  is  mentioned  by  Moses, 
n.  2680,  2897.  But  that  that  Word  is  lost,  n.  2897.  That 
prophetical  revelations  were  also  made  to  others,  as  appears 
from  the  prophecies  of  Balaam,  n.  2898. 

That  the  Word  is  divine  in  all  and  every  particular  part, 
n.  639,  680,  10321,  10637.  That  the  Word  is  divine  and 
holy  as  to  every  point  and  iota,  from  experience,  n.  1349. 
How  it  is  explained  at  this  day,  that  the  Word  is  inspired  as 
to  every  iota,  n.  1886. 


8  RESPECTING  THE  WORD 

That  the  church  in  an  especial  manner  i.-.^  wliere  the  Word 
IS,  and  where  tlie  Lord  is  thereby  known,  and  divine  truths 
are  revealed,  n.  3857,  10761.  But  tliat  it  does  not  follow 
from  thence,  that  they  are  of  the  church,  who  are  born  where 
the  Word  is,  and  where  the  Lord  is  thereby  known  ;  but  they 
who,  by  means  of  truths  from  the  Word,  are  regenerated  by 
the  Lord,  who  are  they  who  live  according  to  the  truths  there- 
in, thus  who  live  a  life  of  love  and  faith,  n.  6637,  10143, 
10153,  10578,  10645,  10829. 

7.  21iat  the  Word  cannot  he  understood,  except  hy  those 
toko  are  enlightened.  That  the  human  rational  cannot  re- 
ceive divine,  nor  even  spiritual  things,  unless  it  be  enlight- 
ened by  the  Lord,  n.  2196,  2203,  2209,  2654.  Thus  that 
they  only  who  are  enlightened  comprehend  the  Word,  n. 
10323.  That  the  Lord  enables  those  who  are  enlightened 
to  understand  truths,  and  to  see  how  to  reconcile  those 
things  which  appear  contradictory  to  each  other,  n.  9382, 
10659.  That  the  Word  in  its  literal  sense  appears  incon- 
sistent, and  that  in  some  places  it  seems  to  contradict  itself, 
n.  9025.  And  that  therefore,  by  those  who  are  unenlightened, 
it  may  be  so  explained  and  applied,  as  to  confirm  any  opinion 
or  heresy,  and  to  defend  any  lust,  however  worldly  and  cor- 
poreal, n.  4738,  10339,  10401.  That  they  are  enlightened 
from  the  Word,  who  read  it  from  the  love  of  truth  and  good- 
ness, but  not  they  who  read  it  from  the  love  of  fame,  of  gain, 
or  of  honor,  that  is,  from  the  love  of  self,  n.  9382,  10548, 
10549,  10550.  That  they  are  enlightened  who  are  in  the 
good  of  life,  and  thereby  in  the  affection  of  truth,  n.  8694. 
That  they  are  enlightened,  whose  internal  is  open,  or  who  as 
to  their  internal  man  are  capable  of  being  elevated  into  the  light 
of  heaven,  n.  10401,  10402,  10691, 10694.  That  illustration 
is  an  actual  opening  of  the  interiors  of  the  mind,  and  also  an 
elevation  into  the  light  of  heaven,  n.  10330.  That  there 
is  an  influx  of  sanctity  from  the  internal,  that  is,  from  the 
Lord  through  the  internal,  with  those  who  esteem  the  Word 
holy,  they  being  ignorant  of  it,  n.  6789.  That  they  are 
enlightened,  and  see  truths  in  the  Word,  who  are  led  by  the 
Lord,  but  not  they  who  are  led  by  themselves,  n.  10638. 
That  they  are  led  by  the  Lord,  who  love  truth  because  h  is 
truth,  who  also  are  they  that  love  to  live  according  to  divine 
truths,  n.  10578,  10645,  10829.  That  the  Word  is  made 
alive  with  man  according  to  the  life  of  his  love  and  faith,  n. 
1776.  That  the  things  derived  from  self-intelligence  have 
no  life  in  themselves,  because    from  man's  proprium  there 


AND  ITS  SPIRITUAL  SENSE.  9 

is  nothing  good,  n.  8941,  8944.  That  they  cannot  be  en- 
lightened who  have  much  confirmed  themselves  in  false  doc- 
trine, n.  10640. 

That  it  is  the  understanding  which  is  enlightened,  n.  6608, 
9300.  That  the  understanding  is  the  recipient  of  truth,  n. 
6242,  6608,  10659.  That  in  regard  to  every  doctrine  of  the 
church,  there  are  ideas  of  the  understanding  and  of  the 
thought  thence,  according  to  which  the  doctrine  is  perceived, 
n.  3310,  3825.  That  the  ideas  of  man,  during  his  life  in  the 
world,  are  natural,  because  he  then  thinks  in  the  natural ; 
but  that,  still,  spiritual  ideas  are  concealed  therein,  with  those 
who  are  in  the  affection  of  truth  for  its  own  sake,  and  that 
man  comes  into  these  ideas  after  death,  n.  3310,  5510,  6201, 
10236,  10240,  10550.  That  without  ideas  of  the  under  ^ 
standing,  and  of  the  thought  thence,  on  any  thing,  there  is  no 
perception,  n.  3825.  That  ideas  concerning  the  things  of 
faith  are  laid  open  in  another  life,  and  their  quality  is  there 
seen  by  the  angels,  and  that  man  is  then  conjoined  with  others 
according  to  those  ideas,  so  far  as  they  proceed  from  the  af- 
fection which  is  of  his  love,  n.  1869,  3320,  5510,  6201,  8885. 
That  therefore  the  Word  can  be  understood  by  none  but  a 
rational  man  ;  for  to  believe  any  thing  without  an  idea  of  the 
thing,  and  without  a  perception  of  reason,  is  only  to  retain  in 
the  memory  words  destitute  of  all  life  of  perception  and  affec- 
tion, which  is  not  believing,  n.  2533.  That  it  is  the  literal 
sense  of  the  Word  which  is  illustrated,  n.  3619,  9824,  9905, 
10548. 

8.  That  the  TVot^d  cannot  he  understood  hut  hy  means  of 
doctrine  from  the  Word.  That  the  doctrine  of  the  church 
must  be  from  the  Word,  n.  3464,  5402,  6832,  10763,  10765. 
That  the  Word  is  not  understood  without  doctrine,  n.  9025, 
9409,  9424,  9430,  10324,  10431,  10582.  That  true  doctrine 
is  a  lamp  to  those  who  read  the  Word,  n.  10401.  That 
genuine  doctrine  must  be  from  those  who  are  in  illustration 
from  the  Lord,  n.  2510,  2516,  2519,  2524,  10105.  That 
the  Word  is  intelligible  by  means  of  doctrine  formed  by  an 
enlightened  person,  n.  10324.  That  they  who  are  in  illus- 
tration, form  for  themselves  doctrine  from  the  Word,  n.  9382, 
10659.  What  is  the  difference  between  those  who  teach  and 
learn  from  the  doctrine  of  the  church,  and  those  who  teach 
and  learn  from  the  literal  sense  of  the  Word  alone,  n.  9025. 
That  they  who  are  in  the  literal  sense  of  the  Word  without 
doctrine,  do  not  come  into  any  understanding  concerning  di- 
vine truths,  n.  9409,  9410,  10582.     That  they  fall  into  many 


10  RESPECTING    THE    WORD 

errors,  n.  10431.  Tli.it  they  who  are  in  the  affection  of  truth 
for  the  sake  of  truth,  wlien  they  come  to  years  of  maturity,  and 
are  able  to  see  from  tlieir  own  understanding,  do  not  implicitly 
abide  in  the  doctrines  of  their  church,  but  examine  from  the 
Word  whether  they  be  true,  n.  5402,  5432,  6047.  That 
otherwise  every  one's  truth  would  be  from  another,  and  from 
his  native  soil,  whether  he  were  born  a  Jew  or  a  Greek,  n. 
6047.  That  nevertheless  such  things  as  are  become  matters 
of  faith  from  the  literal  sense  of  the  Word,  are  not  to  be  ex- 
tinguished till  after  a  full  view,  n.  9039. 

That  the  true  doctrine  of  the  church  is  the  doctrine  of 
charity  and  faith,  n.  2417,  47C6,  10763,  10765.  That  the 
doctrhie  of  faith  does  not  constitute  the  church,  but  the  life  of 
faith,  which  is  charity,  n.  8C9,  1798,  1799,  1834,  4468,  4677, 
4766,  5826,  6637.  That  doctrines  are  nothing,  unless  the 
life  be  directed  thereby ;  and  that  every  one  may  see  they 
are  for  the  sake  of  life,  and  not  merely  for  the  memory,  and 
thought  thence  derived,  n.  1515,  2049,  2116.  That  in  the 
churches  at  this  day  is  the  doctrine  of  faith,  and  not  the 
doctrine  of  charity,  and  that  the  doctrine  of  charity  has  been 
degraded  to  a  science,  which  is  called  moral  theology,  n. 
2417.  That  the  church  would  be  one,  if  men  were  acknowl- 
edged to  be  of  the  church  from  their  life,  thus  from  charity, 
n.  1285.  1316,  2982,  3267,  3445,  3451,  3452.  How  much 
superior  the  doctrine  of  charity  is  to  that  of  faith  separate 
from  charity,  n.  4844.  That  they  who  know  nothing  con- 
cerning charity,  are  in  ignorance  concerning  heavenly  things, 
n.  2435.  That  they  who  only  hold  the  doctrine  of  faith, 
and  not  that  of  charity,  fall  into  errors,  concerning  which 
also,  n.  2417,  2383,  3146,  3325,  3412,  3413,  3416,  3773, 
4672,  4730,  4783,  4925,  5351,  7623  to  7677,  7752  to 
7762,  7790,  8094,  8313,  8530,  8765,  9186,  9224,  10555. 
That  they  who  are  only  in  the  doctrine  of  faith,  and  not  in 
the  life  of  faith,  which  is  charity,  were  formerly  called  the  un- 
circumcised,  or  Philistines,  n.  3412,  3413,  3463,  8093,  8313, 
9340.  That  the  ancients  held  the  doctrine  of  love  to  the  Lord 
and  of  charity  towards  the  neighbor,  and  made  the  doctrine 
of  faith  subservient  thereto,  n.  2417,  3419,  4844,  4955. 

That  doctrine  formed  by  an  enlightened  person  may  after- 
wards be  confirmed  by  things  rational  and  scientific;  and 
that  thus  it  is  more  fully  understood,  and  is  corroborated,  u. 
2553,  2719,  2720,  3052,  3310,  6047.  See  more  on  this  sub- 
ject in  the  New  Jerusalem  and  its  Heavenly  Doctrine, 
?i.  51.     That  they  who  are   in  faith  separate  from  charity, 


AND    ITS    SPIRITUAL    SENSE.  11 

would  have  the  doctrines  of  the  church  implicitly  believed, 
without  any  rational  intuition,  n.  3394. 

That  it  is  not  the  part  of  a  wise  man  to  confirm  a  received 
opinion,  but  to  see  whether  it  be  true  before  he  confirms 
it  ;  and  that  this  is  the  case  with  those  who  are  in  illustra- 
tion, n.  1017,  4741,  7012,  7680,  7950.  That  the  light  of 
confirmation  is  a  natural  light,  and  not  spiritual,  and  may  be 
given  even  with  the  evil,  n.  8780.  That  every  thing,  how- 
ever false,  may  be  so  far  confirmed,  as  to  acquire  the  appear- 
ance of  truth,  n.  2482,  2490,  5033,  G865,  8521. 

9.  That  in  the  Word  there  is  a  spiritual  sense,  which  is 
called  the  internal  sense.  That  no  one  can  know  what  the 
spiritual  or  internal  sense  of  the  Word  is,  unless  he  know 
what  correspondence  is,  n.  2895,  4322.  That  all  and  every 
thing,  even  the  most  particular,  which  are  in  the  natural 
world,  correspond  to  spiritual  things,  and  thence  are  sig- 
nificative of  them,  n.  2890  to  2893,  2897  to  3003,  3213  to 
3227.  That  the  spiritual  things  to  which  natural  things  cor- 
respond, assume  another  appearance  in  the  natural,  so  that 
they  are  not  distinguished,  n.  1887,  239G,  8920.  That 
scarcely  any  one  knows  wherein  is  the  divine  in  the  Word, 
when  nevertheless  it  is  in  its  internal  and  spiritual  sense, 
which  at  this  day  is  not  known  to  have  any  existence,  n. 
2980,  4989.  That  the  mysteries  [mysticuni]  of  the  Word 
are  no  other  than  the  contents  of  its  internal  or  spiritual 
sense,  which  treats  of  the  Lord,  of  the  glorification  of  his 
Humanity,  of  his  kingdom,  and  of  the  church,  and  not  of 
the  natural  things  of  this  world,  n.  4923.  That  the  prophet- 
ical writings  are  in  many  places  unintelligible,  and  there- 
fore of  no  use,  without  the  internal  sense,  from  examples, 
n.  2608,  8020,  8398.  As,  for  instance,  with  respect  to  what 
is  signified  by  the  White  Horse  in  the  Revelation,  n.  2760, 
&c.  What  by  the  keys  of  the  kingdom  of  the  heavens,  that 
were  given  to  Peter,  see  the  preface  to  the  22d  chapter  of 
Genesis,  and  n.  9410.  What  by  flesh,  blood,  bread,  and  wine, 
in  the  holy  supper,  n.  8682.  What  by  the  prophecies  of  Jacob 
concerning  his  sons,  in  the  49th  chapter  of  Genesis,  n.  6306, 
6333  to  6465.  What  by  many  prophecies  concerning  Judah 
and  Israel,  which  by  no  means  tally  with  that  nation,  nor  in  the 
literal  sense  have  any  coincidence  with  their  history,  n.  6331, 
6361,  6415,  6438,  6444.  Besides  many  other  instances,  n. 
2608.  More  may  be  seen  of  the  nature  of  correspondence, 
in  the  Treatise  on  Heaven  and  Hell,  n.  87  to  102,  104  to 
115,  and  303  to  310. 


12  RESPECTING    THE    WORD 

Of  the  internal  or  spiritual  sense  of  the  Word  in  general, 
n.  1767  to  1777,  1809  to  1879.  That  in  all  and  every  par- 
ticular of  the  Word  there  is  an  internal  sense,  n.  1143,  1984, 
2135,  2333,  2395,  2495,  2619.  That  such  things  do  not 
appear  in  the  literal  sense,  but  that  nevertheless  they  are 
really  contained  within  it,  n.  4442. 

10.  That  the  interned  sense  of  the  Word  is  principally  in- 
tended for  the  use  of  angels,  and  that  it  is  also  intended  for 
the  use  of  men.  In  order  that  it  may  be  known  what  the  in- 
ternal sense  is,  its  quality,  and  whence  it  is,  it  may  here  be 
observed  in  general,  that  they  think  and  speak  in  heaven 
differently  from  what  they  do  in  the  world  ;  in  heaven  spirit- 
ually, in  the  world  naturally  ;  wherefore,  when  man  reads  the 
Word,  the  angels  that  are  with  him  perceive  it  spiritually, 
whilst  men  understand  it  naturally  ;  that  hence  angels  are  in 
the  internal  sense,  whilst  men  are  in  the  external  sense ;  but 
that,  nevertheless,  these  two  make  one  by  correspondence. 
That  angels  not  only  think  spiritually,  but  also  speak  spirit- 
ually ;  that  they  are  iikeuise  present  with  man  ;  and  that  their 
conjunction  is  by  means  of  the  Word,  may  be  seen  in  the 
work  on  Heaven  and  Hell,  where  it  treats  of  the  wisdom 
of  the  angels  of  heaven,  n.  265  to  275  ;  of  their  speech,  n.  234 
to  245  ;  of  their  conjunction  witJi  man,  n.  291  to  302;  and 
of  conjunction  hy  means  of  the  Word,  n.  303  to  310. 

That  the  Word  is  understood  differently  by  angels  in  the 
heavens,  and  by  men  upon  the  earths ;  the  former  perceiving 
the  internal  or  spiritual  sense,  whilst  the  latter  see  the  ex- 
ternal or  natural  sense,  n.  1887,  2396.  That  the  angels  per- 
ceive the  Word  in  its  internal  sense,  and  not  in  its  external 
sense,  proved  from  the  experience  of  those  who  hav^e  conversed 
with  me  from  heaven,  when  I  was  reading  the  Word,  n.  1769, 
1770,  1771,  1772.  That  the  ideas  of  the  thought  and  also 
the  speech  of  angels  are  spiritual,  but  the  ideas  and  speech 
of  men  natural ;  that  therefore  the  internal  sense,  which  is 
spiritual,  is  for  the  angels,  illustrated  from  experience,  n. 
2333.  That  nevertheless  the  literal  sense  of  the  Word  serves 
the  spiritual  ideas  of  angels  as  a  medium,  comparatively  as 
the  words  of  speech  do  with  men  to  convey  the  sense  of  a 
subject,  n.  2143.  That  the  things  which  are  of  the  internal 
sense  of  the  Word,  fall  into  those  things  which  are  of  the  light 
of  heaven,  thus  into  the  perception  of  angels,  n.  2618,  2619, 
2629,  3086.  That  therefore  those  things  which  the  angels 
perceive  from  the  Word,  are  of  high  estimation  with  them,  n 
2540,  2541,  2545,  2551.     That  angels  do  not  understand  a 


AND    ITS    SPIRITUAL    SEXSE.  13 

Single  syllable  of  the  Word  in  its  literal  sense,  n,  64, 65, 1434, 
1929.  That  they  are  unacquainted  with  the  names  of  per- 
sons and  places  recorded  in  the  Word,  n.  1434,  1888,  4442, 
4480.  That  names  cannot  enter  into  heaven,  nor  be  pro- 
nounced there,  n.  1876,  1888.  That  all  names  in  the  Word 
signify  things,  and  that  in  heaven  they  are  changed  into  the 
ideas  of  the  things,  n.  768,  1888,  4310,  4442,  5225,  5287, 
10329.  That  angels  also  think  abstractedly  from  persons, 
n.  6613,  8343,  8985,  9007.  How  elegant  the  internal  sense 
of  the  Word  is,  even  where  nothing  but  mere  names  oc- 
cur, shown  by  examples  from  the  AVord,  n.  1224,  1888, 
2395.  That  many  names  also  in  series  express  one  thing  in 
the  internal  sense,  n.  5905.  That  likewise  all  numbers  in 
the  Word  signify  things,  n.  482,  487,  647,  648,  755,  813, 
1963,  1988,  2075,  2252,  3152,  4264,  6175,  9488,  9659, 
10217,  10253.  That  spirits  also  have  a  perception  of  the 
Word  in  its  internal  sense,  in  proportion  as  their  interiors  are 
open  to  heaven,  n.  1771.  That  the  literal  senseof  the  Word, 
which  is  natural,  is  instantly  changed  into  the  spiritual  with 
the  angels,  from  the  correspondence  there  is  between  the 
two  senses,  n.  5648.  And  this  without  their  hearing  or 
knowing  what  is  in  the  literal  or  external  sense,  n.  10215. 
Thus  that  the  literal  or  external  sense  is  confined  to  man, 
and  proceeds  no  further,  n.  2015. 

That  there  is  an  internal  sense  in  the  Word,  and  likewise 
an  inmost  or  supreme  sense,  concerning  which  see  n.  9407, 
10604,  10614,  10627.  That  the  spiritual  angels,  or  those 
who  are  in  the  spiritual  kingdom  of  the  Lord,  perceive  the 
Word  in  its  internal  sense  ;  and  that  the  celestial  angels,  that 
is,  those  who  are  in  the  celestial  kingdom  of  the  Lord,  per- 
ceive the  Word  in  its  inmost  sense,  n.  2157,  2275. 

That  the  Word  is  for  men,  and  also  for  angels,  being  ac- 
commodated to  each,  n.  7381,  8862, 10322.  That  the  Word 
is  the  uniting  of  heaven  and  earth,  n.  2310,  2493,  9212, 
9216,  9357.  That  the  conjunction  of  heaven  with  man  is 
by  means  of  the  Word,  n.  9396,  9400,  9401,  10452.  That 
therefore  the  Word  is  called  a  covenant,  n.  9396.  Because 
covenant  signifies  conjunction,  n.  665,  666,  1023,  1038, 1864, 
1996,  2003,  2021,  6804,  8767,  8778,  9396,  10632.  That 
there  is  an  internal  sense  in  the  Word,  because  the  Word 
descended  from  the  Lord  through  the  three  heavens  even  to 
man,  n.  2310,  6397.  And  that  thereby  it  is  accommodated 
to  the  angels  of  the  three  heavens,  and  also  to  men,  n.  7381, 
8862.  That  hence  it  is,  that  the  Word  is  divine,  n.  2980, 
2 


14  RESPECTING    THE    WORD 

4989.  And  that  it  is  holy,  n.  10276.  And  that  it  is  spiritual, 
n.  4480.  And  that  it  is  inspired  from  the  Divine,  n.  9094. 
That  this  is  inspiration,  n.  9094. 

That  man  also,  who  is  regenerate,  is  actually  in  the  internal 
sense  of  the  Word,  although  he  knows  it  not,  inasmuch  as 
his  internal  man  is  open,  which  is  endowed  with  spiritual  per- 
ception, n.  10401.  But  that  with  him  the  spiritual  of  the 
Word  flows  into  natural  ideas,  and  thus  is  represented  natu- 
rally, because  whilst  he  lives  in  the  world  he  thinks  in  the 
natural  man,  so  far  as  it  comes  to  perception,  n.  5614.  That 
hence  the  light  of  truth,  with  such  as  are  enlightened,  is 
derived  from  their  internal,  that  is,  through  the  internal, 
from  the  Lord,  n.  10691,  10694.  That  also,  by  the  same 
way,  there  is  an  influx  of  sanctity  with  those  who  esteem  the 
Word  holy,  n.  67S9.  Inasmuch  as  the  regenerate  man  is 
actually  in  the  internal  sense  of  the  Word,  and  in  the  sanctity 
thereof,  although  he  knows  it  not,  that  therefore  after  death 
he  comes  into  it  of  himself,  and  is  no  longer  in  the  sense  of 
the  letter,  n.  3226,  3342,  3343.  That  the  ideas  of  the  in- 
ternal man  are  spiritual ;  but  that  man,  during  his  life  in  the 
world,  does  not  attend  to  them,  inasmuch  as  they  are  within 
his  natural  thought,  and  give  it  its  rational  faculty,  n.  10236, 
10240,  10550.  But  that  man  after  death  comes  into  those  his 
spiritual  ideas,  because  they  are  proper  to  his  spirit,  and  then 
not  only  thinks,  but  also  speaks  therefrom,  n.  2470,  2478, 
2479,  10568,  10604.  Hence  it  is,  that  it  was  said,  that  the 
regenerate  man  knows  not  that  he  is  in  the  spiritual  sense  of 
the  Word,  and  that  he  receives  illustration  thence. 

11.  Jliat  in  the  internal  or  spiritual  sense  of  the  Word 
there  arc  innumerahle  arcana.  That  the  Word  in  its  internal 
sense  contains  innumerable  things  which  exceed  human  com- 
prehension, n.  3085,  3086.  That  it  also  contains  things  in- 
effable and  inexplicable,  n.  1965.  Which  are  manifested  only 
to  angels,  and  understood  by  them,  n.  167.  That  the  inter- 
nal sense  of  the  Word  contains  arcana  of  heaven,  which  re- 
late to  the  Lord  and  his  kingdom  in  the  heavens  and  earths,  n. 
1,  2,  3,  4,  937.  That  those  arcana  do  not  appear  in  the  sense 
of  the  letter,  n.  937,  1502,  2161.  That  many  things  in  the 
writings  of  the  prophets  appear  to  be  unconnected,  which  yet 
in  the  internal  sense  continuously  cohere  in  a  beautiful  series, 
n.  7153, 9022.  That  not  a  single  expression,  nor  even  a  single 
iota,  in  its  original  language,  can  be  taken  from  the  literal 
sense  of  the  Word,  without  an  interruption  in  the  internal 
sense  ;  and  that,  therefore,  by  the  divine  providence  of  the  Lord, 


AND    ITS    SPIRITUAL    SENSE.  15 

the  Word  is  preserved  so  entire  as  to  every  point,  n.  7933. 
That  innumerable  things  are  contained  in  every  particular 
part  of  the  Word,  n.  6637, 8920.  And  in  every  expression,  n. 
1689.  That  there  are  innumerable  things  contained  in  the 
Lord's  prayer  and  in  every  particular  part  thereof,  n.  6619. 
And  in  the  precepts  of  the  decalogue  ;  in  the  external  sense 
whereof,  notwithstanding,  some  things  are  such  as  are  known 
to  every  nation  without  revelation,  n.  8867,  8900.  That  in 
every  tittle  of  the  letter  of  the  Word,  in  the  original  language, 
there  is  a  sanctity,  shown  from  heaven  ;  see  the  Treatise  on 
Heaven  and  Hell,  n.  260,  where  these  words  of  the  Lord 
are  explained,  *'  That  not  one  jot  or  one  tittle  shall  pass  away 
from  the  law,^'  Matt.  v.  18. 

That  in  the  Word,  particularly  in  the  prophetical  parts, 
there  are  two  expressions  as  it  were  of  the  same  thing  ;  but 
that  one  has  relation  to  good,  and  the  other  to  truth,  n. 
683,  707,  2516,  8339.  That  in  the  Word  goods  and  truths 
are  conjoined  in  a  w^onderful  manner,  and  that  such  con- 
junction is  only  apparent  to  him  who  is  acquainted  with  the 
internal  sense,  n.  10554.  And  thus  that  in  the  Word,  and 
in  every  part  thereof,  there  is  a  divine  marriage  and  a  ce- 
lestial marriage,  n.  683,  793,  801,  2173,  2516,  2712,  5138, 
7022.  That  the  divine  marriage  is  the  marriage  of  divine 
good  and  divine  truth,  thus  the  Lord  in  heaven,  in  whom 
alone  that  marriage  exists  there,  n.  3004,  3005,  3009,  4158, 
5194,  5502,  6343,  7945,  8339,  9263,  9314.  That  by  Jesus 
also  is  signified  divine  good,  and  by  Christ  divine  truth,  and 
thus  by  both  is  signified  the  divine  marriage  in  heaven,  n. 
3004,  3005,  3009.  That  this  marriage  is  in  every  particular 
part  of  the  Word  in  its  internal  sense,  and  thus  the  Lord  is 
therein  as  to  divine  good  and  divine  truth,  n.  5502.  That 
the  marriage  of  good  and  truth  from  the  Lord  in  heaven 
and  in  the  church  is  what  is  called  the  celestial  marriage, 
n.  2508,  2618,  2803,  3004,  3211,  3952, 6179.  That  therefore 
in  this  respect  the  Word  is  as  it  were  heaven,  n.  2173,  10126. 
That  heaven  is  compared  in  the  Word  to  a  marriage,  from 
the  marriage  of  good  and  truth  therein,  n.  2758,  3132,  4434, 
4834. 

That  the  internal  sense  is  the  very  genuine  doctrine  of  the 
church,  n.  9025,  9430,  10401.  That  they  who  understand 
the  Word  according  to  the  internal  sense,  know  the  true 
doctrine  of  the  church,  inasmuch  as  it  is  contained  in  the 
internal  sense,  n.  9025,  9430,  10401.  That  the  internal  of 
the  Word  is  also  the  internal  of  the  church,  as  it  is  likewise 


16  RESPECTING    THE    WORD 

the  internal  of  worship,  n.  104GO.  That  the  Word  is  the 
doctrine  of  love  to  the  Lord,  and  of  charity  towards  the  neigh- 
bor, n.  3419,  3420. 

That  the  Word  in  the  literal  sense  is  as  a  cloud,  and  that 
in  the  internal  sense  it  is  glory,  see  the  preface  to  the  18th 
chapter  of  Genesis,  and  n.  5922,  6343,  where  these  words  are 
explained  :  "  That  the  Lord  shall  come  in  the  clouds  of  heaven 
ivith  glory. ^'  That  clouds  also  in  the  Word  signify  the  Word 
in  its  literal  sense,  and  glory  the  Word  in  its  internal  sense, 
see  the  preface  to  the  18th  chapter  of  Genesis,  and  n.  4060, 
4391,5922,  6343,  6752,  8106,  8781,  9430,  10551,  10574. 
That  the  things  contained  in  the  literal  sense,  respectively  to 
those  which  are  in  the  internal  sense,  are  like  rude  projec- 
tions round  a  polished  optical  cylinder,  from  which  neverthe- 
less is  exhibited  in  the  cylinder  a  beautiful  image  of  a  man, 
n.  1871.  In  the  spiritual  world  they  who  allow  and  ac- 
knowledge only  the  literal  sense  of  the  Word,  are  represented 
by  a  deformed  old  woman  ;  but  they  who  allow  and  acknowl- 
edge the  internal  sense  together  with  the  literal  sense,  are 
represented  by  a  virgin  in  beautiful  clothing,  n.  1774.  That 
the  Word  in  its  whole  complex  is  an  image  of  heaven ;  for 
the  Word  is  divine  truth,  and  divine  truth  constitutes  heaven, 
and  heaven  resembles  one  man,  and  therefore  in  this  respect 
the  Word  is  as  it  were  an  image  of  man,  n.  187.  That 
heaven  in  one  complex  resembles  one  7nan,  may  be  seen  in  the 
Treatise  concerning  Heaven  and  Hell,  n.  59  to  67.  And 
that  the  divine  truth  proceeding  from  the  Lord  constitutes 
heaven,  n.  126  to  140,  200  to  212.  That  the  Word  is  repre- 
sented before  the  angels  under  the  most  beautiful  and  agree- 
able forms,  n.  1767,  1768.  That  the  literal  sense  is  as  the 
body,  and  the  internal  sense  as  the  soul  of  that  body,  n.  8943. 
That  hence  the  life  of  the  Word  is  from  the  internal  sense, 
n.  1405,  4857.  That  the  Word  is  pure  in  the  internal  sense, 
but  that  it  does  not  appear  so  in  the  literal  sense,  n.  2362, 
2396.  That  the  things  which  are  in  the  literal  sense  are 
holy  from  the  internals,  n.  10126,  10728. 

That  the  historical  parts  of  the  Word  also  have  an  internal 
sense,  but  within  them,  n.  4989,  Thus  that  the  historical 
as  well  as  the  prophetical  parts  of  the  Word  contain  arcana 
of  heaven,  n.  755,  1659,  1709,  2310,  2333.  That  the  angels 
do  not  perceive  those  parts  historically,  but  doctrinally,  be- 
cause spiritually,  n.  6884.  That  the  interior  arcana,  con- 
tained in  the  historical  parts,  are  less  evident  to  man  than  in 
the  prophetical  parts,  by  reason  that  the  mind  is  engaged  ia 


AND    ITS    SPIRITUAL    SENSE.  17 

viewing  and  considering  the  historical  subjects,  n.  2176, 
6597. 

The  nature  of  the  internal  sense  of  the  Word  is  further 
shown,  n.  1756,  1984, 2004, 2663, 3033, 7089,  10604, 10614. 
And  illustrated  by  comparisons,  n.  1873. 

12.  That  the  Word  is  lorittcn  hy  correspondences^  and  thus 
hy  representatives.  That  the  Word  as  to  its  literal  sense  is 
written  by  mere  correspondences,  that  is,  by  such  things  as 
represent  and  signify  the  spiritual  things  of  heaven  and  the 
church,  n.  1404,  1408,  1409,  1540,  1619,  1659,  1709,  1783, 
2179,  2763,  2899.  That  this  was  done  for  the  sake  of  the 
internal  sense,  in  every  part,  n.  2899.  Thus  for  the  sake  of 
heaven,  inasmuch  as  they  who  are  in  heaven  do  not  under- 
stand the  Word  according  to  its  literal  sense,  which  is  nat- 
ural, but  according  to  the  internal  sense,  which  is  spiritual, 
n.  2899.  That  the  Lord  spake  by  correspondences,  repre- 
sentatives, and  significatives,  because  from  the  divine,  n. 
9409,  9063,  9086,  10126,  10728.  That  the  Lord  thus  spoke 
to  the  world,  and  at  the  same  time  to  heaven,  n.  2533,  4807, 
9049,  9063,  9086.  That  the  things  spoken  by  the  Lord  went 
through  the  whole  heaven,  n.  4637.  That  the  historical  parts 
of  the  Word  are  representative,  and  the  expressions  significa- 
tive, n.  1540,  1659, 1709,  1783,  2687.  That  the  Word  could 
not  be  written  in  any  other  style,  so  that  by  it  there  might  be 
communication  and  conjunction  with  the  heavens,  n.  2899, 
6943,  9481.  That  they  greatly  err,  who  despise  the  Word 
on  account  of  the  apparent  simplicity  and  rudeness  of  its 
style,  and  who  think  that  they  should  receive  the  Word,  if  it 
were  written  in  a  different  style,  n.  8783.  That  the  method 
and  style  of  writing,  which  prevailed  amongst  the  most  an- 
cient, was  by  correspondences  and  representatives,  n.  605, 
1756,  9942.  That  the  ancient  wise  men  were  delighted 
with  the  Word,  because  of  the  representatives  and  significa- 
tives therein,  from  experience,  n.  2592, 2593.  That  if  a  man 
of  the  most  ancient  church  had  read  the  Word,  he  would 
have  seen  clearly  the  things  contained  in  the  internal  sense, 
and  but  obscurely  the  things  contained  in  the  external  sense, 
n.  449.  That  the  sons  of  Jacob  were  brought  down  into  the 
land  of  Canaan,  because  all  places  in  that  land,  from  the 
most  ancient  times,  were  made  representative,  n.  1585,  3686, 
4441,  5136,  6516.  And  thus  that  the  Word  might  be  there 
written,  wherein  places  should  be  mentioned  for  the  sake 
of  the  internal  sense,  n.  3686,  4447,  5136,  6416.  But 
that  nevertheless  the  Word  as  to  the  external  sense  was 
2* 


18  RESPECTING    THE    WOUD 

changed  for  the  sake  of  that  nation,  but  not  as  to  the  inter- 
nal sense,  n.  10458,  10461,  10()03,  10004.  Many  passages 
adduced  from  the  Word  concerning  that  nation,  uhicli  must 
be  understood  according  to  the  internal  sense,  and  not  ac- 
cording to  the  sense  of  the  letter,  n.  7051.  Inasmuch  as  that 
nation  represented  a  church,  and  the  Word  was  written 
W'ith  them  and  concerning  them.,  that  therefore  divine  celes- 
tial things  were  signified  by  their  names,  as  by  Reuben, 
Simeon,  Levi,  Judah,  Ephraim,  Joseph,  and  the  rest;  and 
that  by  Judah  in  the  internal  sense  is  signified  the  Lord  as 
to  celestial  love,  and  his  celestial  kingdom,  n.  3583,  3654, 
3881,  3882,  5782,  6362  to  6382. 

That  it  may  he  known  ivhat  correspondences  arc,  and  ivhat 
is  their  equality,  and  what  is  the  quality  of  representatives  in 
the  Word,  something  shcdl  also  he  said  concerning  them.  That 
all  things  which  correspond  likewise  represent,  and  thereby 
signify,  so  that  correspondences  and  representations  are  one, 
n.  2890,  2897,  2971,  2987,  2989,  2990,  3002,  3225.  What 
correspondences  and  representations  are,  shown  from  ex- 
perience and  examples,  n.  2703,  2987  to  3002,  3213  to 
3226,  3337  to  3352,  3472  to  3485,  4218  to  4228,  9280. 
That  the  science  of  correspondences  and  representations  was 
the  chief  science  amongst  the  ancients,  n.  3021,  3419,  4280, 
4749,  4844,  4964,  4965,  6004,  7729,  10252.  Especially 
among  the  people  of  the  east,  n.  5702,  6692,  7097,  7779, 
9391,  10252,  10407.  And  in  Ecrypt  more  than  in  other 
countries,  n.  5702,  6692,  7097,  7779,  9391,  10407.  Also 
amongst  the  Gentiles,  as  in  Greece,  and  in  other  places,  n. 
2762,  7729.  But  that  at  this  day  the  science  of  correspond- 
ences and  representations  is  lost,  particularly  in  Europe,  n. 
2894,  2895,  2994,  3630,  3632,  3747,  3748,  3749, 4581 ,  4966, 
10252.  That  nevertheless  this  science  is  more  excellent 
than  all  other  sciences,  inasmuch  as  without  it  the  Word 
is  not  understood,  nor  the  signification  of  the  rites  of  the 
Jewish  church  which  are  recorded  in  the  Word,  nor  is  it 
known  what  the  quality  of  heaven  is,  nor  what  the  spiritual 
is,  nor  how  it  is  with  spiritual  influx  in  the  natural,  nor  how 
the  case  is  with  the  influx  of  the  soul  into  the  body,  with  many 
other  things,  n.  4180,  and  in  the  places  above  cited.  That  all 
things  which  appear  before  spirits  and  angels,  are  representa- 
tive according  to  correspondences,  n.  1971,  3213  to  3226, 
3457, 3475, 3485, 9481, 9574,  9576, 9577.  That  the  heavens 
are  full  of  representatives,  n.  1521,  1532,  1619.  That  repre- 
sentatives are  more  beautiful,  and  more  perfect,  in  proportion 


AND    ITS    SPIRITUAL    SENSE.  19 

as  they  are  more  interior  in  tiie  heavens,  n.  3475.  That 
representatives  there  are  real  appearances,  because  from  the 
light  of  heaven  which  is  divine  truth ;  and  this  is  the  very 
essence  of  the  existence  of  all  things,  n.  8485. 

The  reason  why  all  and  every  particular  thing  in  the 
spiritual  world  has  its  representation  in  the  natural  world,  is 
because  what  is  internal  assumes  to  itself  a  suitable  clothing 
in  what  is  external,  whereby  it  makes  itself  visible  and  ap- 
parent, n.  6'275,  6!'2S4,  6299.  Thus  the  end  assumes  a  suit- 
able clothing,  that  it  may  exist  as  the  cause  in  a  lower  sphere, 
and  afterwards  that  it  may  exist  as  the  effect  in  a  sphere  still 
lower  ;  and  when  the  end,  by  means  of  the  cause,  becomes 
the  effect,  it  then  becomes  visible,  or  appears  before  the  eyes, 
n.  5711.  This  may  be  illustrated  by  the  influx  of  the  soul 
into  the  body,  that  the  soul  assumes  a  clothing  of  such  things 
in  the  body  as  may  enable  it  to  express  and  make  apparent 
all  its  thoughts  and  affections  in  a  visible  form ;  wherefore 
thought,  when  it  flows  dou'n  into  the  body,  is  represented  by 
suc-h  gestures  and  actions  as  correspond,  n.  2988.  The 
affections  of  the  mind  are  represented  in  the  face,  by  the 
variations  of  the  countenance,  so  as  to  be  there  rendered 
visible,  n.  4791  to  4805,  5695.  Hence  it  is  evident,  that  all 
and  every  particular  thing  in  nature  has  in  it  a  latent  cause 
and  end  from  the  spiritual  world,  n.  3562,  5711.  Inasmuch 
as  the  things  which  are  in  nature  are  ultimate  effects,  within 
which  are  prior  things,  n.  4240,  4939,  5051,  6275,  6284, 
6299,  9216.  That  internal  things  are  what  are  represented, 
and  external  things  what  represent,  n.  4292.  3Ioreover, 
what  correspondences  and  representations  are  may  he  seen  in 
the  Treatise  on  Heaven  and  Hell,  ivhere  it  treats  of  the 
correspondence  of  all  things  of  heaven,  ivith  cdl  things  of 
man,  n.  87  to  192.  Of  the  correspondence  of  heaven  with  cdl 
things  of  the  earth,  n.  103  to  115.  And  of  representatives 
and  appearances  in  heaven,  n.  170  to  176. 

Forasmuch  as  all  things  in  nature  are  representative  of 
spiritual  and  celestial  things,  therefore  there  were  churches 
in  ancient  times,  in  which  all  the  externals,  which  were  rit- 
uals, were  representative,  wherefore  those  churches  were 
called  representative  churches,  n.  519,  521,  2896.  That  the 
church  founded  amongst  the  children  of  Israel  was  a  repre- 
sentative church,  n.  1003,  2179,  10149.  That  all  the  rituals 
therein  were  external,  which  represented  internals,  which  are 
of  heaven  and  the  church,  n.  4288,  4874.  That  the  repre- 
sentatives of  the  church  and   of  worship  ceased  when  the 


20  RESPECTING    THE    WORD 

Lord  came  into  the  world,  and  manifested  himself,  because 
the  Lord  opened  the  internals  of  the  church,  and  because  all 
things  of  that  church  in  a  supreme  sense  looked  to  Ilim,  n. 
4832. 

13.  Of  the  literal  or  external  sense  of  the  Word.  That 
the  literal  sense  of  the  Word  is  according  to  appearances  in 
the  world,  n.  584,  926,  1719,  1720,  1832,  1874,  2242,2520, 
2533.  And  adapted  to  the  simple,  n.  2533,  9049,  9003, 
9086.  That  the  Word  in  the  literal  sense  is  natural,  n. 
8783.  Because  what  is  natural  is  the  ultimate,  wherein 
spiritual  and  celestial  things  terminate,  and  upon  which  they 
rest  like  a  house  upon  its  foundation ;  and  that  otherwise 
the  internal  sense  of  the  Word,  without  the  external,  would 
be  like  a  house  without  a  foundation,  n.  9360,  9430,  9824, 
9433,  10044,  10436.  That  the  Word,  being  of  such  a  na- 
ture, contains  both  a  spiritual  and  celestial  sense,  n.  9407. 
And  because  it  is  such,  that  it  is  holy  and  divine  in  the 
literal  sense,  as  to  all  and  every  part  thereof,  even  to  every 
single  iota,  n.  639,  680,  1319,  1870,  9198,  10321,  10637. 
That  the  laws  ordained  for  the  sons  of  Israel,  although  ab- 
rogated, are  yet  the  holy  Word,  on  account  of  the  internal 
sense  in  them,  n.  9210,9259,9349.  That  amongst  the  laws, 
judgments,  and  statutes,  ordained  in  the  Israelitish  or  Jew- 
ish church,  which  was  a  representative  church,  there  are 
some  which  are  still  in  force  both  in  their  external  and  inter- 
nal sense  ;  some  which  ought  to  be  wholly  observed  in  their 
external  sense  ;  some  which  may  be  of  use,  if  people  are 
disposed  to  observe  them  ;  and  some  which  are  altogether  ab- 
rogated ;  of  which,  n.  9349.  That  the  Word  is  divine  even 
in  those  statutes  which  are  abrogated,  on  account  of  the 
celestial  things  which  lie  concealed  in  their  internal  sense, 
n.  10637. 

What  the  quality  of  the  Word  is  in  the  literal  sense,  if  not 
understood  at  the  same  time  as  to  the  internal  sense,  or  what 
is  the  same  thing,  according  to  true  doctrine  from  the  Word, 
n.  10402.  That  innumerable  heresies  spring  up  from  the 
literal  sense  of  the  Word  without  the  internal  sense,  or  with- 
out genuine  doctrine  from  the  Word,  n.  10401.  That  they 
who  are  in  externals  without  internals,  cannot  bear  the  inte- 
rior things  of  the  Word,  n.  10694.  That  the  Jews  were 
such,  and  that  they  are  such  also  at  this  day,  n.  301,  302, 
303,  3479,  4429,  4433,  4680,  4844,  4847,  10396,  10401, 
10407,  10695,  10701,  10707. 

14.    That  the  Lord  is  the  Word.      That  in   the  inmost 


AND    ITS    SPIRITUAL    SENSE.  21 

sense  of  the  Word  it  is  treated  solely  of  the  Lord,  and  that  all 
the  states  of  the  glorification  of  his  Human  are  described,  that 
IS,  of  its  union  with  the  divine  itself,  and  likewise  all  the 
atates  of  the  subjugation  of  the  hells,  and  the  reducing  to 
order  of  all  things  therein,  as  well  as  in  the  heavens,  n.  2249, 
7014.  Thus  that  in  that  sense  is  described  the  Lord's  whole 
life  in  the  world,  and  that  thereby  the  Lord  is  continually 
present  with  the  angels,  n.  2523.  That  therefore  the  Lord 
alone  is  in  the  inmost  part  of  the  Word,  and  that  the  divinity 
and  sanctity  of  the  Word  is  thence,  n.  1873,  9357.  That  by 
the  Lord's  saying  that  the  Scripture  was  fulfilled  concerning 
him,  is  signified,  that  all  things  were  fulfilled  which  are  con- 
tained in  the  inmost  sense,  n.  7933. 

That  the  Word  signifies  divine  truth,  n.  4692,  5075,  9987. 
That  the  Lord  is  the  Word,  because  he  is  divine  truth,  n. 
2533.  That  the  Lord  is  the  Word  also,  because  the  Word 
is  from  him,  and  concerning  him,  n.  2859.  And  con- 
cerning the  Lord  alone  in  its  inmost  sense ;  thus  the  Lord 
himself  is  therein,  n.  1873,  9357.  And  because  in  all  and 
in  every  part  of  the  Word  there  is  the  marriage  of  divine 
good  and  divine  truth,  which  marriage  is  in  the  Lord  alone, 
n.  3004,  3005,  3009,  4158,  5194,  5502,  6343,  7945,  8339, 
9263,  9314.  That  divine  truth  is  the  only  thing  real ;  and 
that  that  in  which  it  is,  which  is  from  the  Divine,  is  the  only 
thing  substantial,  n.  5272,  6S80,  7004, 8200.  And  inasmuch 
as  divine  truth,  proceeding  from  the  Lord  as  the  sun  in  heaven, 
is  light  there,  and  divine  good  is  heat  there :  and  inasmuch 
as  from  these  all  things  there  exist,  as  all  things  in  the  world 
from  light  and  heat,  which  are  also  in  their  own  substances 
and  act  by  means  of  them ;  and  inasmuch  as  the  natural 
world  exists  by  means  of  heaven  or  the  spiritual  world ;  it 
is  plain  that  all  things  which  were  created,  were  created 
from  divine  truth,  thus  from  the  Word,  according  to  these 
words  in  John,  "  In  the  hegimiing  was  the  Word,  and  the 
Word  icas  loith  God,  and  the  Word  tvas  God,  and  hy  it  all 
things  mere  made  that  were  made;  and  the  Word  was  made 
flesh;"  chap.  i.  1,  2,3,  14;  n.  2803,  2884,  5272,  7830. 
Further  particulars  concerning  the  creation  of  cdl  things 
from  divine  truth,  thus  hy  the  Lord,  may  he  seen  in  the 
Treatise  on  Heaven  and  Hell,  n.  137 ;  and  more  fully  in 
the  Article  where  it  is  treated  concerning  the  Sun  in  Heaven, 
that  it  is  the  Lord,  and  that  it  is  his  divine  love,  n.  116  to 
125.  And  that  divine  truth  is  light  and  divine  good  is  heat 
from  that  sun  in  heaven^  n.  126  to  140, 


22  RESPECTING    THE    WORD 

That  conjunction  of  the  Lord  with  man  is  by  the  Word, 
through  the  medium  of  the  internal  sense,  n.  10375.  That  by 
all  and  every  part  of  the  AVord  there  is  conjunction,  and  that 
thence  the  Word  is  to  be  admired  beyond  all  writings,  n. 
10632,  10633,  10634.  That  since  the  time  of  writing  the 
Word,  the  Lord  speaks  through  it  with  men,  n.  10290.  For 
further  partinilars  respecting  the  conjunction  of  heaven  toith 
man  hy  means  of  the  Word,  see  the  Treatise  on  Heaven  and 
Hell,  n.  303  to  310. 

15.  Of  those  who  are  against  the  Word.  Of  those  who 
despise,  blaspheme,  and  profane  the  Word,  n.  1878.  Their 
quality  in  another  life,  n.  1761,  9222.  That  they  represent 
the  viscous  parts  of  the  blood,  n.  5719.  How  great  the  dan- 
ger is  from  profaning  the  Word,  n.  571  to  582.  How  hurtful 
it  is,  if  principles  of  the  false,  particularly  those  which  favor 
self-love  and  the  love  of  the  world,  are  confirmed  by  the  Word, 
n.  589.  That  they  who  are  in  no  affection  of  truth  for  the 
sake  of  truth,  utterly  reject  the  things  which  are  of  the  in- 
ternal sense  of  the  Word,  and  nauseate  them,  from  experi- 
ence of  such  in  the  world  of  spirits,  n.  5702.  Of  some  in 
another  life,  who  endeavored  altogether  to  reject  the  interior 
things  of  the  Word,  that  such  are  deprived  of  rationality,  n. 
1879. 

16.  Which  are  the  books  of  the  Word.  That  the  books  of 
the  Word  are  all  those  which  have  the  internal  sense ;  but 
that  those  books,  which  have  not  the  internal  sense,  are  not 
the  Word.  That  the  books  of  the  Word  in  the  Old  Testa- 
ment are,  the  five  books  of  Moses  ;  the  book  of  Joshua  ; 
the  book  of  Judges  ;  the  two  books  of  Samuel  ;  the 
TWO  books  of  Kings  ;  the  Psalms  of  David  ;  the  Prophets, 
Isaiah,  Jeremiah,  the  Lamentations,  Ezekiel,  Daniel, 
Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah,  Nahum,  Ha- 
bakkuk,  Zephaniah,  Haggai,  Zechariah,  Malachi.  In 
the  New  Testament,  the  four  Evangelists,  Matthew,  Mark, 
Luke,  and  John;  and  the  Revelation.  The  rest  have  not 
the  internal  sense,  n.  10325. 

That  the  book  of  Job  is  an  ancient  book,  in  which  indeed 
is  an  internal  sense,  but  not  in  a  series,  n.  3570,  9942. 

17.  Further  particulars  concerning  the  Word.  That 
Word,  in  the  Hebrew  tongue,  signifies  various  things ;  as 
speech,  thought  of  the  mind,  every  thing  that  has  a  real  exist- 
ence, and  also  something,  n.  9987.  That  the  Word  signifies 
divine  truth  and  the  Lord,  n.  2533,  4692,  5075,  9987. 
That  words  signify  truths,  n.  4692,  5075.     That  they  signify 


AND    ITS    SPIRITUAL    SENSE.  23 

doctrinals,  n.  1288.  That  ten  words  signify  all  divine 
truths,  n.  10688. 

That  in  the  Word,  particularly  in  the  prophetical  parts, 
there  are  two  expressions  that  signify  one  thing,  and  that  the 
one  refers  itself  to  good  and  the  other  to  truth,  which  are  thus 
conjoined,  n.  683,  707,  5516,  8339.  That  it  can  only  be 
known  from  the  internal  sense  of  the  Word,  what  expression 
refers  to  good  and  what  to  truth ;  for  there  are  proper  words 
by  which  the  things  appertaining  to  good  are  expressed,  and 
proper  words  by  which  the  things  appertaining  to  truth  are 
expressed,  n.  793,  801.  And  this  so  determinately,  that  it 
may  be  known  merely  from  the  words  predicated,  whether 
it  is  treated  concerning  good,  or  concerning  truth,  n.  2722. 
That  frequently,  also,  one  expression  implies  a  universal,  and 
the  other  expression  implies  a  certain  particular  from  that 
universal,  n.  2212.  That  there  is  a  species  of  reciprocation 
in  the  Word,  concerning  which  see  n.  2240.  That  most 
expressions  iu  the  Word  have  also  an  opposite  sense,  n. 
4816.  That  the  internal  sense  proceeds  regularly  according 
to  the  subject  predicated,  n.  4502. 

That  they  Vv^ho  have  been  delighted  with  the  Word,  in 
another  life  receive  the  heat  of  heaven,  in  which  is  celestial 
love,  according  to  the  quality  and  degree  of  their  delight 
from  love,  n.  1773. 


THE  DOCTRINE 


THE    NEW    JERUSALEM 


ON    THE     SUBJECT    OF 


FAITH. 


TRANSLATED  FROM  THE  LATIN  OF 

EMANUEL   SWEDENBORG. 


BOSTON: 

OTIS    CLAPP,    121   Washington    Street. 

1838. 


THE   DOCTRINE 

OF 

THE    NEW    JERUSALEM 

ON   THE   SUBJECT   OF 

FAITH. 


I.    That  Faith  is  an  internal  Acknoioledgment*  of  Trtcth. 

1.  The  idea  attached  to  the  term  Faith,  at  the  present 
day,  is  this:  that  it  consists  in  thinking  a  thin^r  to  be 
so,  because  it  is  taught  by  the  church,  and  because  it  does 
not  fall  Avilhin  the  scope  of  the  understanding.  For  it  is 
usual  with  those  who  inculcate  it  to  say,  "  You  must  believe, 
and  not  doubt."  If  you  answer,  "  I  do  not  comprehend  it," 
you  are  told  that  that  is  the  very  circumstance  Avhich. 
makes  a  doctrine  an  object  of  faith.  Thus  the  faitli  of  the 
present  day  is  a  faith  in  what  is  not  known,  and  may  be 
called  a  blind  faith.  And  as  being  the  dictate  of  one  person 
abiding  in  the  mind  of  another,  it  is  an  historical  faith  [or  a 
faith  that  depends  on  the  authority  of  the  relater].  That 
this  is  not  spiritual  faith,  will  be  seen  in  what  follows. 

2.  Genuine  faith,  however,  is  an  acknowledgment  that  a 
thing  is  so  because  it  is  true.  For  he  who  is  in  genuine 
faith  thinks  and  speaks  to  ihis  effect :  "  This  is  true  ;  and 
therefore  I  believe  it."  For  faith  is  the  assurance  with 
which    we   embrace   that  which  is   true ;    and    that  which 

*  The  English  word  acknowledgment.,  which  is  generally  taken  in 
the  sense  of  confession,  docs  not  exactly  answer  to  the  Latin  agnitio, 
but  is  used  for  want  of  an  expression  that  more  fully  conveys  the 
meaning  of  the  original.  The  word  recognition  would  convey  the 
sense  more  precisely,  did  not  the  particle  re  denote  repetition  or  re- 
newal. However,  when  the  word  internal,  as  above,  is  prefixed  to 
the  word  acknowledgment,  the  meaning  is  rendered  sufficiently  clear  ; 
because  it  determines  it  to  denote  an  act  of  the  mind,  by  which  a  sen- 
timeiit  IS  seen  to  be  trtie,  and  is  on  that  account  admitted  and  be- 
lieved. 

1* 


6  DOCTRINE    OF    THE    NEW    JERUSALEM 

is  true  is  the  proper  object  of  faith.  A  person  of  this  cha* 
racter  also,  if  he  does  not  comprehend  a  sentiment  and  see 
its  truth,  will  say,  "  I  do  not  know  whether  this  is  true  or 
not ;  therefore  I  do  not  yet  believe  it.  How  can  I  be- 
lieve what  I  do  not  comprehend  ?     Perhaps  it  may  be  false." 

3.  But  the  common  language  is,  that  nobody  can  compre- 
hend things  of  a  spiritual  or  theological  nature,  because  they 
transcend  our  natural  faculties.  Spiritual  truths,  however, 
are  as  capable  of  being  comprehended  as  natural  truths  ;  and 
when  the  comprehension  of  them  is  not  altogether  clear, 
still,  when  they  are  advanced,  they  fall  so  far  within  the 
perception  of  the  hearer,  that  he  can  discern  whether  they 
are  truths  or  not ;  especially  if  he  is  a  person  who  is  affected 
with  truths.  This  I  have  been  convinced  of  by  much  expe- 
rience. Opportunities  have  been  given  me  of  conversing 
with  the  ignorant,  the  dull,  the  suipid  ;  and  also  with  per- 
sons who  had  been  born  within  the  church,  and  had  heard 
something  of  the  Lord,  of  faith  and  of  charity,  but  were  nev- 
ertheless immersed  in  falsities  and  in  evils.  In  my  conver- 
sation I  spoke  of  arcana  of  wisdom  ;  and  they  comprehended 
them  all,  and  acknowledged  their  truth :  but  they  were  then 
in  that  light  of  understanding  which  is  proper  to  every  man, 
and  at  the  same  time  in  the  glory  of  being  thought'  intelli- 
gent. But  this  occurred  in  my  intercourse  with  spirits. 
Many  who  were  present  were  convinced  by  the  experiment, 
that  spiritual  things  may  be  comprehended  as  well  as  natu- 
ral things ;  that  is,  when  they  are  heard  or  read  ;  for  it  is 
more  difficult  for  a  man  to  discover  them  by  unassisted  re- 
flection. The  reason  that  spiritual  things  admit  of  being 
comprehended,  is,  because  man,  as  to  his  understanding,  is 
capable  of  being  elevated  into  the  light  of  heaven,  in  which 
light  no  other  objects  appear  but  such  as  are  spiritual,  which 
are  truths  of  faith  ;  for  the  light  of  heaven  is  spiritual  light. 

4.  Hence  now  it  is  that  they  who  are  in  the  spiritual  af- 
fection of  truth,  enjoy  an  internal  acknowledgment  of  it. 
As  the  angels  are  in  that  affection,  they  totally  reject  the 
tenet,  that  the  understanding  ought  to  be  kept  in  subjection 
to  faith  ;  for  they  say,  "  How  can  you  believe  a  thing  when 
■you  do  not  see  whether  it  is  true  or  not  ?  "  And  if  any  one 
affirms  that  what  he  advances  must  be  believed  for  all  that, 
they  reply,  "  Dost  thou  think  thyself  a  God  that  I  am  to  be- 
lieve thee  ?  or  that  I  am  mad,  that  I  should  befieve  an  asser- 
•lion  in  which  I  do  not  see  any  truth  ?  If  I  must  believe  it, 
cause  me  to  see  it."     The  dogmatizer  is  thus  constrained  to 


CONCERNING    FAITH.  7 

retire.     Ind«?ed,  the  wisdom  of  the  angels  consists  solely  in 
this,  that  what  they  think,  they  see  and  comprehend. 

5.  There  is  a  spiriiual  idea,  of  which  few  people  have 
any  knowledge,  which  enters  by  influx  into  the  minds  of 
those  who  are  in  the  affection  of  truth,  and  dictates  interiorly 
that  the  thing  which  they  are  hearing  or  reading  is  true  or 
not  true.  In  this  idea  they  are  who  read  the  Word  in  illu- 
mination from  the  Lord.  To  be  in  illumination  is  nothing 
more  than  to  be  in  a  perception,  and  thence  in  an  internal 
acknowledgment,  that  in  a  manner  responds,  as  the  ideas 
are  presented,  "  This  is  true;  and  this."  They  who  are  in 
this  illumination  are  they  who  are  said  to  be  taught  of  Jeho- 
vah (Isaiah  liv.  13  ;  John  vi.  45) ;  and  of  whom  it  is  said 
in  Jeremiah,  "  Behold  the  days  come, — that  I  will  make  a 
new  covenant ; — this  shall  be  the  covenant ; — I  will  put  my 
law  in  their  inward  parts,  and  write  it  in  their  hearts  ; — and 
they  shall  no  more  teach  every  man  his  neighbor,  and 
every  man  his  brother,  sayino-,  Know  ye  Jehovah  ;  for  they 
shall  all  know  me"  (xxxi/S^SS,  34). 

6.  From  these  considerations  it  is  plain,  that  faith  and 
truth  are  a  one."^  This  also  is  the  reason  that  the  ancients, 
who  were  accustomed  to  think  of  truth  from  afiection  much 
more  than  the  moderns,  instead  of  faith  used  the  word  truth  : 
and  for  the  same  reason,  in  the  Hebrew  language,  truth  and 
faith  are  expressed  by  one  and  the  same  word,  namely, 
Amuna  or  Amen. 

7.  The  reason  why  faith  is  mentioned  by  the  Lord  in  the 
evangelists  and  in  the  Revelation,  is,  because  the  Jews  did 

*  It  appears  necessary  to  translate  the  author's  expression  umnn, 
here  and  wherever  else  it  occurs  in  the  same  construction,  a  07ie,  and 
not  simply  one,  to  guard  against  the  error  of  supposing  that  the  two 
things  spoken  of  are  the  same.  Thus  when  the  author  says  that  faith 
and  truth,  or  the  \<'\\\  and  the  understanding,  or  charity  and  faith,  are 
a  one,  he  does  not  mean  that  they  are  the  same,  but  that  they  form 
so  entire  a  union  together  as  not  to  be  capable  of  existing  m  a  sepa- 
rate state,  though  they  may  be  distinctly  thought  of.  Thus,  in  the 
instance  above,  faith  is  not  truth  itself,  but  is  "the  internal  acknow- 
ledgment or  recognition  of  it  ;  and  these  ought  so  constantly  to  go  to- 
gether as  to  form  an  inseparable  one.  For  truth  is  nothing  to  man, 
and  has  no  real  abode  in  his  mind,  till  it  is  united  with  faith,  or  till  it 
is  inwardly  recognised  by  him,  and  his  faith  again  is  of  no  advan- 
tage to  him,  except  so  far  as  it  has  truth  for  its" object.  To  be  any- 
thing to  man,  faith  and  truth  must  be  united  ;  in  which  case  they  still 
are  distinct  in  themselves,  and  thus  are  not  the  same,  yet,  being  inca- 
pable of  separation,  they  form  a  one.  This  may  be  illustrated  by  the 
numerous  substances  in  nature  which  unite  by  affinities,  and  cannot 
afterwards  be  separated  but  by  a  chemical  process. 


6  DOCTRINE    OF    THE    NEW   JERUSALEM 

not  believe  it  to  be  true  that  the  Lord  was  the  Messiah 
foretold  by  the  prophets  :  and  where  truth  is  not  believed, 
there  faith  is  mentioned.^  But  still  it  is  one  thing  to  have 
faith  and  believe  in  the  Lord,  and  another  thing  to  have 
faith  in,  or  believe,  any  man.  The  difference  shall  be  ex- 
plained below. 

8.  Faith  separated  from  truth  entered  and  invaded  the 
church  together  with  the  dominion  of  popery,  because  the 
chief  security  of  that  religion  was  ignorance  of  the  truth. 
For  which  reason  also  they  forbade  the  reading  of  the 
Word ;  otherwise  they  could  not  have  been  worshipped  as 
deities,  nor  their  saints  invoked,  nor  idolatry  introduced  to 
such  an  extent,  as  that  their  carcasses,  bones,  and  sepul- 
chres should  be  thought  holy,  and  be  converted  into  sources 
of  lucre.  Hence  it  is  plain  what  enormous  falsities  a  blind 
faith  is  capable  of  producing. 

9.  A  blind  faith  continued  also  afterwards  among  many  of 
the  Protestants,  owing  to  their  separating  faith  from  charity  : 
for  they  who  do  this  cannot  but  be  in  ignorance  of  the  truth, 
and  will  give  the  name  of  faith  to  the  mere  thought  that  a 
thing  is  so,  without  having  any  internal  acknowledgment 
that  it  is.  Among  these,  also,  ignorance  is  the  security  of 
their  tenets ;  for  so  long  as  ignorance  reigns,  with  the  per- 
suasion that  things  of  a  theological  nature  are  too  high  for 
the  understanding,  they  can  talk  without  being  contradicted  ; 
and  others  suppose  their  notions  are  true,  and  that  they 
themselves  know  what  they  mean. 

10.  The  Lord  said  to  Thomas,  "  Because  thou  hast  seen 
me  thou  hast  believed  ;  blessed  are  they  that  have  not  seen 
and  yet  have  believed"  (John  xx.  29) ;  by  which  is  not  meant 
a  faith  separate  from  the  internal  acknowledgment  of  truth, 
but  that  they  are  blessed  who  do  not  see  the  Lord  with  their 
eyes,  as  Thomas  did,  and  yet  believe  in  his  existence  :  for 
this  is  seen  by  the  light  of  truth  from  the  Word. 

11.  Since  the  internal  acknowledgment  of  truth  is  faith, 
and  fjiith  and  truth  are  a  one,  as  was  observed  above  (n. 
2,  4,  5,  6).  it  follows  that  an  external  acknowledgment  with- 
out an  internal  acknowledgnient  is  not  faith  ;  and  also,  that 
a  persuasion  of  what  is  false  is  not  faith.  An  external 
acknowledgment  without  an  internal  acknowledgment  is  a 

*  Because  faith  signifies  the  acknowledgment  of  truth,  which  ought 
to  be  believed  as  a  matter  of  religious  duty,  and  w^hich  may  be  be- 
lieved if  people  do  not  obstinately  shut  their  eyes  against  the  light 
of  the  Holy  Word. 


CONCERNING    FAITH.  9 

faitli  in  what  is  not  known  ;  and  faith  in  what  is  not  known 
is  only  a  sciential  notion,  which  is  a  thing  of  the  memory,  which, 
if  confirmed,  becomes  a  persuasion.  They  who  are  principled 
in  these  think  that  a  tenet  is  true  because  another  says  so  ; 
or  they  think  it  true  in  consequence  of  having  confirmed  it : 
and  yet  a  false  sentiment  may  be  as  easily  confirmed  as  a 
true  one,  and  sometimes  more  strongly.  By  thinking  that 
a  tenet  is  true  in  consequence  of  having  confirmed  it,  is 
meant  to  think  that  what  another  says  is  true,  and  not  first 
to  examine  it,  but  only  to  confirm  it. 

12.  If  any  one  thinks  with  himself,  or  says  to  another, 
"  Who  can  have  that  internal  acknowledgment  of  truth 
w^hich  is  called  faith?  I  cannot;"  I  will  tell  him  how  he 
may:  Shun  evils  as  sins,  and  apply  to  the  Lord;  then 
you  will  have  as  much  as  you  desire."^ 


II.  That  an  internal  Acknowledgment  of  Truth,  which  is 
Faith,  cayinot  exist  with  any  hut  those  ivho  are  in 
Charity. 

13.  What  faith  is,  has  been  explained  above  ;  here  we 
shall  explain  what  charity  is. 

Charity  in  its  first  origin  is  the  affection  of  good.  And 
as  good  loves  truth,  the  affection  of  good  produces  the  affec- 
tion of  truth  ;  and,  by  the  affection  of  truth,  the  acknowledg- 
ment of  truth,  which  is  faith.  By  these  in  their  series,  the 
affection  of  truth  exists,!  and  becomes  charity.  This  is  the 
progression  of  charity,  from  its  origin,  which  is  the  affection 
of  good  through  faith,  which  is  the  acknowledgment  of 
truth,   to   its    end,   which    is    charity.      Its    end    is    action. 

*  That  he  who  shuns  evils  as  sins  is  in  the  Lord,  may  be  seen  in 
the  Doctrine  of  Life  for  the  Nerv  Jerusalem,  n.  18 — 31.  That  the  same 
loves  truth  and  sees  it,  n.  32 — 41,  of  the  same  tract ;  and  that  the 
same  has  faith,  n.  42 — 52,  of  the  same. 

t  It  is  to  be  observed,  that  the  author  uses  the  words  to  exist  and 
existence  in  their  philosophical  sense,  as  meaning  something  distinct 
from  the  words  to  be,  and  being,  or  essence.  In  this  accurate  use  of 
the  terms,  a  thing  is  said  to  be,  in  regard  to  what  it  is  in  itself;  but  it 
is  not  said  to  exist  till  it  assumes  a  aecided  form,  so  as  to  be  percepti- 
ble to  others.  Thus  the  affection  of  truth,  here  spoken  of,  has  a  being 
in  the  interiors  of  the  mind,  independently  of  any  manifestation  of  it- 
self;  but  if  it  thus  really  is  in  the  man,  it  cannot  rest  without  tending 
to  produce  a  course  of  action  agreeable  to  its  own  nature ;  and  when, 
it  does  so,  then  it  exists. 


10  DOCTRINE    OF    THE    NEW    JERUSALEM 

Hence  it  appears  how  love,  which  is  the  affection  of  good, 
produces  faith,  which  is  the  same  as  the  acknowledgment  of 
truth,  and  by  this  produces  charity,  which  is  the  same  as  the 
ict  of  love  through  faith. 

14.  But  to  set  this  in  a  clearer  light.  Good  is  nothing 
else  but  use ;  wherefore  charity  in  its  first  origin  is  the  af- 
fection of  use.  And  as  use  loves  the  means  necessary  for 
its  existence,  the  affection  of  use  produces  the  affection  of 
means,  whence  results  the  knowledge  of  what  they  are. 
Through  these  in  their  series  the  affection  of  use  exists  and 
becomes  charity. 

15.  Their  progression  is  like  the  progression  of  all  things 
that  belong  to  the  will,  through  the  understanding,  into  acts 
in  the  body.  The  will  produces  nothing  of  itself  without 
the  understanding,  nor  does  the  understanding  produce  any 
thing  of  itself  without  the  will :  they  must  act  in  conjunction 
that  any  thing  may  exist.  Or,  what  amounts  to  the  same, 
affection,  which  is  of  the  will,  produces  nothing  of  itself  ex- 
cept by  means  of  thought,  which  is  of  the  understanding,  nor 
vice  versa:  they  must  act  in  conjunction  that  any  thing  may 
exist.  For  consider  :  If  from  thought  you  remove  affection 
proceeding  from  some  love  or  other,  can  you  think  ?  or  if 
from  affection  you  remove  thought,  can  you  be  affected  by 
any  thing  ?  or,  what  amounts  to  the  same,  if  from  thought 
you  remove  affection,  can  you  speak  ?  or  if  from  affection 
you  remove  thought  or  understanding,  can  you  do  any  thing  ? 
It  is  the  same  with  charity  and  faith. 

16.  To  illustrate  this,  let  us  take  the  comparison  of  a 
tree.  A  tree,  in  its  first  origin,  is  a  seed,  in  which  there  is 
an  effort  to  produce  fruit.  This  effort,  being  excited  by  heat, 
first  produces  a  root,  and  from  it  a  stem  or  stalk  with 
branches  and  lea\'es,  and  lastly  fruit;  and  thus  the  effort  to 
fructify  is  brought  into  existence.  From  which  it  is  plain, 
that  the  effort  to  produce  fruit  is  perpetual  in  the  whole  of 
the  progression,  until  it  is  brought  into  existence  or  effect; 
for  if  it  were  to  cease,  the  faculty  of  vegetating  would  in- 
stantly perish.  Now  make  the  application.  The  tree  is 
man.  The  effort  to  produce  means  is,  with  man,  from  his 
will  in  his  understanding,  [as  with  the  tree  it  is  in  the  seed]  ; 
the  stem  or  stalk,  with  its  branches  and  leaves,  are,  in  man, 
the  means  by  which  [the  will  proceeds  into  effect],  and  are 
called  truths  of  faith  :  fruits,  which  are  the  ultimate  effects 
of  the  effort  in  a  tree  to  fructify,  are  in  man  uses :  in  these 
his  will  comes  into  existence  or  effect.     Hence  it  may  b^ 


CONCERNING   FAITH.  11 

seen,  that  the  will  of  producing  uses,  by  means  of  the  under- 
standing, is  perpetual  through  the  whole  progression,  until 
it  comes  into  existence.^ 

17.  From  what  has  now  been  said  it  is  evident,  that 
charity,  so  far  as  it  is  the  affection  of  good  or  of  use,  pro- 
duces faith,  as  the  medium,  by  which  it  may  exist  or  come 
into  effect ;  consequently,  that  charity  and  faith,  in  operating 
uses,  act  in  conjunction :  also,  that  faith  does  not  produce 
good  or  use  from  itself,  but  from  charity  ;  for  faith  is  charity 
as  to  its  means  of  operation.  It  is  therefore  a  fallacy  to  sup- 
pose that  faith  produces  good  as  a  tree  does  fruit.  In  this 
simile,  the  tree  is  not  faith,  but  is  the  man  altogether. 

18.  It  is  to  be  observed,  that  charity  and  faith  form  a  one, 
as  the  will  and  understanding  do  ;  because  charity  belongs 
to  the  will,  and  faith  to  the  understanding.  In  like  manner, 
charity  and  faith  form  a  one,  as  affection  and  thought  do; 
because  affection  belongs  to  the  will,  and  thought  to  the  un- 
derstanding. So,  again,  charity  and  faith  form  a  one,  as 
goodness  and  truth  do ;  because  goodness  has  relation  to  af- 
fection, which  belongs  to  the  will,  and  truth  has  relation  to 
thought,  which  belongs  to  the  understanding.  In  a  word, 
charity  and  faith  constitute  a  one,  like  essence  and  form ; 
for  the  essence  of  faith  is  charity,  and  the  form  of  charity  is 
faith.  Hence  it  is  evident,  that  faith  without  charity  is  like 
a  form  without  an  essence,  which  is  not  any  thing  ;  and  that 
charit};-  without  faith  is  like  an  essence  without  a  form, 
which  likewise  is  not  any  thing. 

19.  It  is  with  charity  and  faith  in  man  just  as  it  is  with 
the  motion  of  the  heart,  which  is  called  its  systole  and  dias- 
tole, and  the  motion  of  the  lungs,  which  is  called  respiration. 
There  is  also  an  entire  correspondence  of  these  with  the 
will  and  understanding  of  man,  and  of  course  with  charity 
and  faith  ;  for  which  reason  the  will  and  its  affection  are 
meant  by  the  heart,  when  mentioned  in  the  Word,  and  the 
understanding  and  its  thought  by  the  term  soul,  and  also  by 
spirit.t     Hence  to  yield  the  breath  (or  soul)  is  to  retain  ani- 

*  Respecting  the  will  and  the  understanding,  and  their  conjunction, 
see  the  Doctrine  of  Life  for  the  New  Jerusalem,  n.  43. 

f  It  may  here  be  necessary  to  apprize  the  unlearned  reader,  that 
the  primary  meaning  of  the  words  for  soul  and  spirit,  in  the  Hebrew 
and  Greek  languages,  as  also  in  the  Latin,  is  breath,  by  which  word, 
likewise,  they  are  frequently  translated.  It  is  only  in  a  secondary 
and  figurative  sense  that  these  words  are  used  to  denote  that  part  of 
man  which  lives  after  death. 


12  DOCTRINE    OF    THE    NEW   JERUSALEM 

mation  no  longer ;  and  to  give  up  the  ghost  (or  spirit)  is  to 
respire  no  longer."^  From  which  it  follows  that  there  can- 
not be  any  faith  without  charity,  nor  charity  without  faith; 
and  that  faith  without  charity  is  like  respiration  of  the  lungs 
without  a  heart,  which  cannot  take  place  in  any  living  thing, 
but  only  in  an  automaton ;  and  that  charity  without  faith  is 
like  a  heart  without  lungs,  in  which  case  there  can  be  no 
sense  of  life  ;  consequently,  that  charity  by  faith  accomplishes 
uses,  as  the  heart  by  the  lungs  accomplishes  actions.  So 
great,  indeed,  is  the  similitude  between  the  heart  and  char- 
ity, and  between  the  lungs  and  faith,  that  in  the  spiritual 
world  it  is  known  by  a  person's  breathing  what  is  the  nature 
of  his  faith,  and  by  his  pulse  what  is  the  nature  of  his 
charity.  For  angels  and  spirits,  as  well  as  men,  live  by  the 
pulsation  of  the  heart  and  by  respiration ;  thence  it  is  that 
they,  as  well  as  men  in  this  world,  feel,  think,  act,  and 
speak. 

20.  Since  charity  is  love  towards  our  neighbor,  what  our 
neighbor  is  shall  also  be  explained.  Our  neighbor,  in  a 
natural  sense,  is  man,  both  considered  in  the  aggregate,  and 
as  an  individual.  Man  in  the  aggregate  is  the  church,  our 
country,  and  society  ;  and  man  as  an  individual  is  our  fellow- 
citizen,  who  in  the  Word  is  called  our  brother  and  compan- 
ion. But  our  neighbor,  in  a  spiritual  sense,  is  good  or  good- 
ness ;  and  as  goodness  consists  in  usefulness,  our  neighbor, 
in  a  spiritual  sense,  is  use. 

That  use  is  our  spiritual  neighbor,  every  one  must  ac- 
knowledge. For  who  loves  a  man  merely  as  a  person,  and 
not  rather  for  something  in  him,  by  virtue  of  which  he  is 
what  he  is  ?  therefore  he  loves  him  for  his  quality,  for  that 
is  the  man.  This  quality  which  is  loved  is  his  usefulness, 
and  is  called  goodness  ;  wherefore  this  is  our  neighbor.  As 
the  Word  in  its  bosom  is  spiritual,  therefore,  in  its  spiritual 
sense,  this  love  of  goodness  is  what  is  signified  by  loving  our 
neighbor. 

21.  But  it  is  one  thing  to  love  our  neighbor  from  the 
goodness  or  usefulness  that  is  in  him  to  ourselves,  and 
another  thing  to  love  our  neighbor  from  the  goodness  or 
usefulness  that  is  in  ourselves  to  him.     To  love   our   neigh- 

*  The  exact  adaptation  of  the  explanation  to  the  phrase  explained, 
m  both  these  instances,  is  lost  in  the  translation,  because  the  verbs 
■we  are  obliged  to  employ  do  not  answer  to  the  nouns,  as  they  do  in 
the  original.  The  Latin  is,  '^emittere  animavi,  est  non  amplius  ani' 
mare;  et  emittere  spiritum,  est  non  amplius  respirareJ^ 


CONCERNING   FAITH. 


13 


bor  from  his  goodness  or  usefulness  lo  ourselves,  is  what  a 
bad  man  can  do  as  well  as  a  good  man ;  but  to  love  our 
neighbor  from  our  own  goodness  or  usefulness  to  him,  is 
what  none  but  a  good  man  can  do ;  for  he  loves  goodness 
from  goodness,  or  loves  usefulness  from  the  affection  of  use- 
fulness. The  difference  between  these  is  described  by  the 
Lord  in  Matthew,  v.  42,  43.  We  often  hear  it  said, "  I  love 
such  a  one  because  he  loves  me  and  does  me  good,"  But  to 
love  him  for  that  reason  only  is  not  to  love  him  interiorly, 
unless  he  that  so  loves  is  principled  in  good,  and  thence 
loves  the  goodness  of  the  other.  The  one  is  in  charity; 
but  the  other  is  only  in  friendship,  which  is  not  charity. 

He  who  loves  his  neighbor  from  charity,  connects  himself 
with  the  good  that  is  in  him ;  and  not  with  his  person,  ex- 
cept so  far  and  so  long  as  he  is  in  good.  Such  a  man  is 
spiritual,  and  loves  his  neighbor  spiritually.  But  he  who 
loves  another  only  from  friendship,  connects  himself  with  his 
person  ;  and  then  he  connects  himself  with  the  evil  that  is 
in  him  too.  The  latter  after  death  cannot  be  separated, 
without  great  difHculty,  from  the  person  who  is  in  evil,  but 
the  former  can.  Charity  does  this  by  faith ;  because  faith 
is  truth ;  and  the  man  who  is  in  charity  examines  and  dis- 
covers, by  means  of  truth,  what  ought  to  be  beloved,  and,  in 
loving  and  conferring  benefits,  regards  the  quality  of  the 
other  party's  usefulness. 

22.  Love  to  the  Lord  is  love  properly  so  called,  and  love 
towards  our  neighbor  is  charity.  There  does  not  exist  in 
man  any  love  to  the  Lord  but  in  charity.  In  this  the  Lord 
conjoins  himself  with  man. 

Since  faith  in  its  essence  is  charity,  it  follows  that  no  one 
can  have  faith  in  the  Lord  except  he  be  in  charity.  From 
this,  by  means  of  faith,  there  is  a  conjunction  ;  by  charity,  a 
conjunction  of  the  Lord  with  man  ;  and  by  faith,  a  conjunc- 
tion of  man  with  the  Lord."^ 

23.  To  say  all  in  one  word :  In  proportion  as  any  one 
shuns  evils  as  sins,  and  looks  to  the  Lord,  in  the  same  pro- 
portion he  is  in  charity,  and  therefore  in  the  same  proportion 
he  is  in  faith. t 

*  That  the  conjunction  is  reciprocal,  may  be  seen  in  the  Doctrim 
of  Life  for  the  New  Jerusalem,  n.  102,  103,  104. 

f  That  in  proportion  as  any  one  shuns  evils  as  sins  and  looks  to 
the  Lord,  in  the  same  proportion  he  is  in  charity,  may  be  seen  in  the 
Doctrim  of  Life  for  the  New  Jernsalem,  n.  67 — 73  ;  also  n.  74 — 91 ;  and 
that  in  the  same  proportion  he  has  faith,  n.  42 — 53.  What  charity  ig 
in  a  proper  sense,  may  be  seen  in  n.  114  of  the  same  work. 
2 


14  DOCTRINE    OF    THE    NEW   JERUSALEM 

24.  From  all  that  has  thus  far  been  said,  it  may  appear, 
that  saving  faith,  which  is  an  internal  acknowledgment  of 
truth,  cannot  exist  in  any  but  those  who  are  in  charity. 


III.  That  the  Knowledges  of  what  is  true  and  good  are 
not  Knowledges  of  Faith,  before  a  Man  is  in  Charity  ;  but 
that  theij  furnish  a  store,  out  of  lohich  the  Faith  of  Charity 
viay  be  formed. 

25.  Man  has  the  affection  of  knowing  from  his  earliest 
childhood.  By  it  he  learns  many  things  which  will  be  of 
"use  to  him,  and  many  things  which  will  be  of  no  use.  When 
he  grows  up,  by  applying  to  some  business  or  other,  he  im- 
bibes and  learns  the  things  which  relate  to  his  business ;  this 
then  becomes  his  use,  with  which  he  is  affected.  Thus  be- 
gins the  affection  of  use,  which  produces  the  affection  of 
means,  whereby  he  acquires  his  business,  which  is  his  use. 

This  progression  takes  place  with  everyone  in  the  world; 
because  every  one  has  some  business,  to  the  acquisition  of 
which  he  proceeds,  from  a  regard  to  use,  or  from  use  as  his 
end  and  object,  by  the  instrumentality  of  certain  means,  to 
the  use  itself,  or  use  as  the  effect  produced.  Since,  however, 
this  use,  together  with  the  means  of  attaining  it,  is  for  the 
purposes  of  life  in  this  world,  the  affection  of  it  is  natural. 

26.  Yet  no  man  respects  solely  the  uses  conducive  to  the 
life  of  this  world.  He  must  also  respect  uses  conducive  to  a 
life  in  heaven ;  for  he  is  to  enter  into  this  life  after  his  life 
in  the  world,  and  to  live  therein  to  eternity.  Wherefore 
every  one  from  his  childhood  procures  for  himself,  from  the 
Word,  or  from  the  doctrine  of  the  church,  or  from  preaching, 
knowledges  of  what  is  true  and  good,  which  are  for  the  pur- 
poses of  that  life  ;  and  he  deposits  them  in  his  natural  mem- 
ory ;  acquiring  them  in  greater  or  less  abundance,  according 
to  his  connate  affection  of  knowing,  and  according  as  this  is 
increased  by  various  excitements. 

27.  But  all  these  knowledges,  whatever  may  be  their 
number  and  quality,  only  compose  a  store,  out  of  which  the 
faith  of  charity  may  be  formed  ;  and  this  faith  is  not  formed 
except  in  proportion  as  he  shuns  evils  as  sins.  If  he  shuns 
evils  as  sins,  then  these  knowledges  become  those  of  the 
faith  which  has  in  it  spiritual  life ;  but  if  he  does  not  shun 
evils  as  sins,  these  knowledges  are  only  knowledges,  and  do 


CONCERNING    FAITH.  15 

not  become  those  of  a  faith  which  has  in  it  any  spiritual 
life. 

28.  This  store  or  collection  of  knowledges  is  highly  neces- 
sary, because  without  it  faith  cannot  be  formed.  For  know- 
ledges of  what  is  true  and  good  enter  faith  as  ingredients, 
and  compose  it.  If  there  be  none  of  these,  faith  does  not 
exist,  for  a  faith  entirely  empty  and  void  has  no  existence. 
If  they  be  few,  a  scanty  and  meagre  faith  is  formed.  If  they 
be  many,  a  rich  and  full  faith  is  formed;  and  more  so  in  pro- 
portion as  they  abound. 

29.  But  it  is  well  to  be  noted,  that  the  knowledges  which 
compose  faith  are  knowledges  of  genuine  truth  and  good, 
and  by  no  means  knowledges  of  what  is  false.  For  faith  is 
truth,  as  has  been  observed  above,  n.  5 — 11 ;  and  falsity,  as 
being  opposite  to  truth,  destroys  faith.  Neither  can  charity 
exist  where  there  are  mere  falsities ;  for,  as  was  said  above, 
n.  18,  charity  and  faith  form  a  one,  just  as  goodness  and 
truth  form  a  one.  Hence  it  also  follows,  that  no  knowledges 
of  genuine  truth  and  good  form  no  faith  ;  that  a  few  form 
some  faith ;  and  that  many  make  a  faith  which  is  enlight- 
ened according  to  their  fulness.  Such  as  is  a  man's  faith 
originating  in  charity,  such  is  his  intelligence. 

30.  There  are  also  many  who  have  not  an  internal  ac- 
knowledgment of  truth,  and  yet  have  the  faith  of  charity. 
They  are  such  as  have  had  respect  to  the  Lord  in  their  life, 
and  from  a  principle  of  religion  have  avoided  evils  ;  but  who 
have  been  kept  from  thinking  of  truths  by  cares  and  business 
in  the  world,  and  also  from  a  want  of  truths  in  their  teachers. 
Yet  these  interiorly,  or  in  their  spirit,  are  in  the  acknow- 
ledgment of  truth,  because  they  are  in  the  affection  of  it ; 
wherefore  after  death,  when  they  become  spirits,  and  are  in- 
structed by  angels,  they  acknowledge  truths  and  receive 
them  with  joy.  But  it  is  otherwise  with  those  who  in  their 
life  have  not  had  respect  unto  the  Lord,  and  have  not  avoid- 
ed evils  from  a  principle  of  religion.  These  interiorly,  or  in 
their  spirit,  are  not  in  any  affection  of  truth,  and  therefore 
not  in  any  acknowledgment  of  it ;  wherefore  after  death, 
when  they  become  spirits,  and  are  instructed  by  angels,  they 
are  unwilling  to  acknowledge  truths,  and  therefore  do  not 
receive  them.  For  evil  of  life  interiorly  hates  truths ;  but 
good  of  life  interiorly  loves  truths. 

81.  The  knowledges  of  what  is  good  and  true  which  pre- 
cede faith,  appear  to  some  as  though  they  were  of  faith ;  but 
yet  they  are  not.     Their  thinking  and  saying  that  they  be- 


16  DOCTRINE    OF    THE    NEW   JERUSALEM 

lieve,  is  no  proof  that  they  really  do  believe.  Neither  60 
such  knowledges  constitute  faith  ;  for  they  only  consist  in 
thinking  that  a  thing  is  so,  but  have  no  connexion  with  any 
internal  acknowledgment  that  the  truths  professed  are  truths. 
And  the  faith  or  belief  that  they  are  such,  without  knowing 
it,  is  a  sort  of  persuasion  remote  from  internal  acknowledg- 
ment. But  as  soon  as  charity  is  implanted,  then  those 
knowledges  become  principles  of  faith  ;  but  no  farther  than 
there  is  charity  in  that  faith.  In  the  first  state,  before  charity 
is  perceived,  faith  appears  to  them  to  be  in  the  first  place, 
and  charity  in  the  second ;  but  in  the  second  state,  when 
charity  is  perceived,  faith  stands  in  the  second  place,  and 
charity  in  the  first.  The  first  state  is  called  reformation  ;  the 
second  state  is  called  regeneration.  When  a  man  is  in  this 
latter  state,  then  wisdom  increases  in  him  daily ;  and  good 
daily  multiplies  truths,  and  makes  them  fruitful.  He  is 
then  like  a  tree  which  bears  fruit,  and  in  its  fruit  deposits 
seeds,  from  which  new  trees  are  produced,  and  at  length 
a  garden.  Then  he  becomes  truly  a  man,  and  after  death 
an  angel,  in  whom  charity  constitutes  the  life  and  faith  the 
form,  which  is  beautiful  according  to  the  quality  of  the  for- 
mer ;  but  his  faith  is  tlien  no  longer  called  faith,  but  intelli- 
gence. 

From  these  considerations  it  may  appear,  that  the  all  of 
faith  is  from  charity,  and  nothing  of  it  from  itself ;  also,  that 
charity  produces  faith,  and  not  faith  charity.  The  know- 
ledges of  truth  which  precede  are  just  like  the  provision  in 
a  barn,  which  does  not  nourish  a  man,  unless,  having  an  ap- 
petite for  food,  he  takes  out  the  corn  for  use. 

32.  It  shall  also  be  explained  how  faith  from  charity  is 
formed.  Every  man  has  a  natural  mind  and  a  spiritual 
mind ;  a  natural  mind  for  the  world,  and  a  spiritual  mind 
for  heaven.  Man  as  to  his  understanding  is  in  both  ;  but 
not  as  to  his  will,  before  he  shuns  and  turns  away  from  evils 
as  sins.  When  he  does  this,  his  spiritual  mind  is  open  also 
in  respect  to  the  will ;  and  then  there  flows  thence  into  the 
natural  mind  spiritual  heat  from  heaven  ;  Avhich  heat  in  its 
essence  is  charity,  and  gives  life  to  the  knowledges  of  truth 
and  good  which  are  therein,  and  out  of  them  forms  faith. 
The  case  herein  is  just  as  it  is  with  a  tree,  which  does  not 
receive  vegetative  life  before  heat  flows  from  the  sun  and 
joins  itself  with  the  light,  as  happens  in  the  season  of  spring. 
There  is  moreover  a  full  parallelism  between  the  quickening 
of  man  with  life  and  the  vegetation  of  a  tree,  in  this  respect ; 


CONCERNING   FAITH.  17 

that  the  one  is  effected  by  the  heat  of  this  world,  and  the 
other  by  the  heat  of  heaven :  which  is  the  reason  why  man 
is  so  often  Hkened  to  a  tree  by  the  Lord. 

33.  From  these  few  observations  it  may  appear,  that  the 
knowledges  of  truth  and  good  are  not  those  of  faith  before  a 
man  is  in  charity,  but  that  they  furnish  a  store  out  of  which 
the  faith  of  charity  may  be  formed.  Knowledges  of  truth 
become  truths  in  a  regenerate  man,  as  do  likewise  know- 
ledges of  good  ;  for  the  knowledge  of  good  is  in  the  under- 
standing, but  the  affection  of  good  is  in  the  will :  and  that 
which  is  in  the  understanding  is  called  truth,  and  that  which 
is  in  the  will  is  called  good. 


IV.  A  Universal  Idea  of  the  Christian  Faith. 

34.  The  Christian  faith,  in  its  universal  idea,  is  this : 
"That  the  Lord  from  eternity,  who  is  Jehovah,  came  into  the 
world  to  subdue  the  hells,  and  to  glorify  his  Humanity;  that 
without  this  no  mortal  could  be  saved  ;  and  that  they  are 
saved  who  believe  in  Him." 

35.  This  is  called  the  Christian  faith  in  its  universal  idea, 
because  it  is  the  universal^  of  f:iith,  and  the  universal  of 
faith  is  that  which  enters  into  the  whole  and  every  part  of 
it,  in  general  and  in  particular.  Thus  it  is  a  universal  of 
faith,  that  God  is  one  in  person  and  essence,  in  whom  there 
is  a  trinity ;  and  that  the  Lord  is  that  God.  It  is  a  universal 
of  faith,  that  no  mortal  could  have  been  saved,  if  the  Lord 
had  not  come  into  the  world.  It  is  a  universal  of  faith,  that 
he  came  into  the  world  to  remove  hell  from  man ;  and  he 
removed  it  by  combats  against  it,  and  by  victories  over  it  ; 
thus  he  subdued  it,  and  reduced  it  to  order  and  under  obe- 
dience to  himself.  It  is  also  a  universal  of  faith,  that  he 
came  into  the  world  to  glorify  the  Humanity,  which  he  took 
upon  him  in  the  world  ;  that  is,' to  unite  it  to  the  Divinity 
from  which  are  all  things :  it  is  thus  that,  having  subduei 

*  The  term  universal,  which  the  author  here  uses  as  a  substantive, 
is  taken  fVom  the  language  of  the  logicians,  or  from  the  science  of 
ontology.  Its  meaning  is  not  to  be  confounded  with  that  of  the  term 
general,  as  many  are  apt  to  do,  though  it  is  totally  distinct.  The 
author  himself  here  defines  what  is  to  be  understood  by  a  universal : 
it  is  something  which  enters  Into  the  whole  and  every  part  of  the 
subject  or  thing  of  which  it  is  predicated  ; — something,  which  every 
thing  that  is  said  of  such  subject  or  thing,  refers  to  or  supposes. 
2^ 


IS  DOCTRINE    OF    THE    NEW   JERUSALEM 

hell,  he  keeps  it  in  order,  and  under  obedience  to  himself,  to 
eternity.  As  neither  of  these  ends  could  have  been  effected 
except  by  temptations  even  unto  the  ultimate  or  last  of  all, 
which  was  his  passion  on  the  cross,  therefore  he  endured 
that  also.  These  are  the  universals  of  the  Christian  faith 
respecting  the  Lord. 

36.  The  universal  of  the  Christian  faith  on  man's  part  is, 
to  believe  in  the  Lord  ;  for  by  believing  in  him  a  conjunction 
with  him  is  effected,  whereby  is  salvation.  To  believe  in 
him  is  to  have  confidence  that  he  will  save  ;  and  because  no 
one  can  have  such  confidence,  but  he  who  lives  a  good  life, 
therefore  this  also  is  implied  by  believing  in  him. 

37.  Of  these  two  universals  of  the  Christian  faith,  the  first, 
which  relates  to  the  Lord,  is  treated  of,  as  to  its  particulars, 
in  The  Doctrine  of  the  New  Jerusalem  respecting  the  Lord  ; 
and  the  second,  which  relates  to  man,  in  The  Doctrine  of 
Life  for  the  Neiu  Jerusalem:  wherefore  there  is  no  occasion 
to  enter  into  any  further  explanation  of  them  here. 


V.  A  Universal  Idea  of  the  Faith  generally  prevailing. 

3S.  The  faith  generally  prevailing,  in  its  universal  idea,  is 
this  :  "  That  God  the  Father  sent  his  Son  to  make  satisfac- 
tion for  the  sins  of  manlrind  ;  and  that  by  reason  of  this  the 
Son's  merit  he  is  moved  to  compassion,  and  saves  those  who 
believe  this  ;"  or,  according  to  others,  "  those  who  believe  this 
and  at  the  same  time  do  good." 

39.  But  that  it  m.ay  be  seen  more  clearly  what  the  nature 
of  this  faith  is,  I  will  state  in  order  the  several  things  which 
it  supposes  or  implies. 

The  faith  of  the  present  day, 

I.  Supposes  God  the  Father  and  God  the  Son  to  be  two  ; 
both  from  eternity. 

n.  It  supposes  that  God  the  Son  came  into  the  world  by 
the  will  of  the  Father,  to  make  satisfaction  for  the  sins  of 
mankind  ;  who  otherwise  would  have  perished  in  eternal 
death  by  the  divine  justice,  which  they  also  call  vindictive 
justice. 

in.  It  supposes  the  Son  to  have  made  satisfaction  by  ful- 
fining  the  law,  and  by  the  passion  of  the  cross. 

IV.  It  supposes  the  Father  to  have  been  moved  to  com- 
passion by  these  merits  of  the  Son. 


CONCERNING   FAITH.  19 

V.  It  supposes  the  Son's  merit  to  be  imputed  to  those  who 
believe  this. 

VI.  It  supposes  this  to  take  place  in  an  instant ;  and  that 
therefore  it  may  do  so,  if  not  before,  even  at  the  point  of 
death. 

VII  It  supposes  somewhat  of  temptation,  and  then  deliv- 
erance through  that  faith. 

VIII.  It  supposes  such  as  these,  especially,  to  have  trust 
and  confidence. 

IX.  It  supposes  that  such  as  these,  especially,  enjoy  jus- 
tification, the  plenary  grace  of  the  Father  for  the  Son's  sake 
the  remission  of  all  sins,  and  thereby  salvation. 

X.  The  more  learned  suppose,  that  there  is  present  with 
persons  thus  justified  an  efibrt  towards  good  which  operates 
occultly,  and  does  not  manifestly  move  the  will  ;  others  sup- 
pose a  manifest  operation  ;  both  by  the  Holy  Ghost. 

XI.  Of  those  \vho  confirm  themselves  in  this  notion,  that 
no  one  can  do  good  from  himself,  which  is  really  ^ood,  and 
\vhich  is  not  meritorious,  and  that  they  are  not  under  the 
yoke  of  the  law,  the  majority  omit  the  practice  of  good  alto- 
gether, and  do  not  think  of  evil  and  good  of  life.  For  they 
say  within  themselves,  that  good  works  do  not  save,  neither 
does  evil  condemn  ;  because  faith  alone  does  all  things. 

XII.  In  general,  they  suppose  the  understanding  ought  to 
be  kept  in  subjection  to  faith,  calling  that  faith  which  is  a 
belief  of  what  is  not  understood. 

40.  But  to  examine  and  weigh  these  suppositions  sever- 
ally, to  ascertain  whether  they  be  truths  or  not,  is  unneces- 
sary :  that  point  must  appear  clearly,  from  what  has  been  said 
above,  and  also  particularly  from  what  is  proved  from  the 
Word,  and  ot  the  same  time  rationally  confirmed,  in  The 
Doctrine  of  Life  for  the  New  Jerusalem,  and  in  The  Doc- 
irine  of  the  New  Jerusalem  respecting  the  Lord. 

41.  But  yet  that  it  may  be  seen  wdiat  is  the  nature  of 
faith  separated  from  charity,  and  what  the  nature  of  faith 
not  separated  from  charity,  I  w^ill  communicate  what  I  have 
heard  from  an  angel  of  heaven.  He  told  me  that  he  had 
conversed  with  many  of  the  Reformed,  and  had  heard  what 
the  nature  of  their  faith  was  ;  and  he  related  what  had  passed 
between  himself  and  one  who  was  in  faith  separated  from 
charity,  and  another  who  was  in  faith  not  separated  from 
charity ;  and  what  he  had  heard  from  both.  He  stated  that 
he  questioned   them,  and  that  they  returned  answers.     As 


20  DOCTRINE    OF    THE    NEW    JERUSALEM 

these  conversations  are  adapted  to  throw  light  on  the  subject, 
I  will  here  relate  them. 

42.  The  angel  said  that  with  him  who  was  in  faith  sepa- 
rated from  charity,  he  discoursed  as  follows  : — 

"  Friend,  who  art  thou  ?"  He  replied,  "  I  am  a  Christian 
of  the  Reformed  Church."  "  What  is  thy  doctrine,  and  the 
religion  thou  derivest  from  it?"  He  replied,  "It  is  faith." 
He  said,  "  What  is  the  nature  of  thy  faith  ? "  The  other 
made  answer,  "  My  faith  is,  that  God  the  Father  sent  his  Son 
to  make  satisfaction  for  the  sins  of  mankind  ;  and  that  they 
are  saved  who  believe  this."  He  then  asked  him,  "  What 
more  dost  thou  know  respecting  salvation?"  To  which  he 
replied,  "  Salvation  is  obtained  by  that  faith  alone."  He  said 
further,  "  What  dost  thou  know  of  redemption  ? "  He  an- 
swered, *'  It  was  effected  by  the  passion  of  the  cross,  and  the 
Son's  merit  is  imputed  through  that  faith."  Again  :  "  What 
dost  thou  know  of  regeneration  ?"  He  answered,  "  It  is  ef- 
fected by  faith."  "  What  dost  thou  know  of  repentance  and 
the  remission  of  sins  ? "  His  reply  was,  "  They  are  attained 
by  that  faith."  "  Tell  me  what  thou  knowest  of  love  and 
charity  ? "  His  answer  was, "  They  are  that  faith."  "  Tell  me 
what  thou  knowest  of  good  works  ? "  He  replied,  "  They  are 
contained  in  that  faith."  "  Tell  me  what  thou  thinkest  of  all 
the  commandments  in  the  Word  ?  "  He  made  answer,  "  They 
are  included  in  that  faith."  Then  he  said,  "  What  then,  art 
thou  to  do  nothing  ?"  His  answer  was,  "  What  can  I  do? 
I  cannot  do  good,  which  is  really  good,  from  myself."  He 
said,  "  Canst  thou  have  faith  from  thyself  ? "  His  reply  was, 
*' I  cannot."  He  said,  "How  then  canst  thou  have  faith?" 
He  replied,  "  This  I  do  not  inquire  into.  I  will  have  faith." 
At  length  he  said,  "  Dost  thou  know  any  thing  more  respect- 
ing salvation  ? "  His  answer  was,  "  What  more  should  I 
know,  when  salvation  is  obtained  by  that  faith  alone  ?  "  Then 
the  angel  said,  "  Thou  ansAverest  like  a  musician  who  can 
sound  but  one  note  ;  I  hear  nothing  but  faith.  If  that  is 
what  thou  knowest,  and  nothing  more,  thou  knowest  nothing. 
Depart  hence  and  see  thy  companions."  So  he  departed, 
and  found  them  in  a  desert  where  there  was  no  grass.  He 
asked  what  was  the  reason  of  this  ;  and  was  answered,  "  Be- 
cause there  is  nothing  of  the  church  in  them." 

43.  The  angel's  discourse  with  him  who  was  in  faith  not 
separated  from  charity,  was  as  follows : 

"  Friend,  who  art  thou  ? "  He  answered,  "  I  am  a  Chris- 
tian of  the  Reformed  Church."     '•  What  is  thy  doctrine  and 


CONCERNING  FAITH.  21 

the  religion  thou  derivest  from  it  ? "  He  replied,  "  Faith  and 
Charity."  He  said,  "  Are  these  two?"  The  answer  was, 
"  They  cannot  be  separated."  He  said,  "What  is  faith?" 
The  other  replied,  "  It  is  to  believe  what  the  Word  teaches." 
He  said,  "  What  is  charity  ? "  The  answer  was,  "  It  is  to 
do  what  the  Word  teaches."  He  said,  "  Hast  thou  only  be- 
heved  these  things,  or  hast  thou  also  done  them?"  His 
answer  was,  "  I  have  also  done  them." 

The  angel  of  heaven  then  looked  at  him,  and  said,  "  My 
friend,  come  along  with  me,  and  dwell  with  us." 


VI.    'The  'Nature  of  Faith  separated  from  Charity. 

44.  That  it  may  be  seen  what  the  nature  of  faith  is,  when 
separated  from  charity,  I  will  show  it  in  its  nakedness,  as 
follows  : 

"  That  God  the  Father,  being  angry  with  mankind,  re- 
jected them  from  him,  and  out  of  justice  resolved  to  avenge 
himself  by  their  eternal  damnation.  And  that  he  said  to  the 
Son,  '  Descend ;  fulfil  the  law  and  take  upon  thyself  the 
damnation  destined  for  them ;  and  then  peradventure  I  shall 
be  moved  to  compassion.'  Wherefore  he  descended,  and 
fulfilled  the  law,  and  suffered  himself  to  be  hanged  on  the 
cross,  and  cruelly  put  to  death.  Which  being  done,  he  re- 
turned to  the  Father,  and  said,  '  I  have  taken  upon  myself 
the  damnation  of  mankind ;  therefore  now  be  thou  merciful ;' 
thus  interceding  for  them.  But  he  had  for  answer,  '  For 
their  own  sakes  I  cannot ;  however,  as  I  saw  thee  on  the 
cross,  and  beheld  thy  blood,  I  am  moved  to  compassion. 
Still  I  will  not  pardon  them :  I  will  only  impute  unto  them 
thy  merit ;  and  that  only  to  those  who  acknowledge  this. 
This  shall  be  the  faith  by  which  they  may  be  saved.' " 

45.  Such  is  that  faith  exhibited  in  its  nakedness.  Who 
that  has  any  enlightened  reason  does  not  see  in  it  inconsis- 
tencies, which  are  contrary  to  the  very  Divine  Essence  ?  as, 
that  God,  who  is  love  itself  and  mercy  itself,  could,  out  of 
anger  and  consequent  vengeance,  damn  men,  and  devo'e 
them  to  hell?  also,  that  he  should  desire  to  be  moved  to 
compassion  by  beholding  the  damnation  transferred  to  his 
Son,  and  by  a  view  of  his  sufferings  upon  the  cross,  and  of 
his  blood  ?  Who  that  has  any  enlightened  reason  does  not 
see  that  one  god  could  not  say  to  another  god,  who  was  his 


22  roCTRINE    OF    THE    NEW    JERUSALEM 

equal,  "  I  do  not  pardon  them,  but  I  impute  to  them  thy 
merit?"  as  also,  "  Now  let  them  live  as  they  please  ;  only 
let  them  believe  this,  and  they  shall  be  saved?"  Not  to 
mention  other  absurdities. 

46.  But  the  reason  why  these  things  are  not  seen,  is, 
because  they  have  induced  a  blind  faith,  and  thereby  have 
shut  people's  eyes  and  stopped  their  ears.  Shut  people's 
eyes  and  stop  their  ears  ;  that  is,  cause  them  not  to  think 
from  any  understanding  ;  and  then  tell  those  who  are  im- 
pressed with  any  idea  of  life  eternal  whatever  you  will,  and 
they  will  believe  it ;  yea,  though  you  should  tell  them,  that 
God  can  be  angry  and  breathe  vengeance  ;  that  God  can 
inflict  eternal  damnation  upon  any  one  ;  that  God  requires  to 
be  moved  to  compassion  by  his  Son's  blood  ;  that  he  will  im- 
pute and  attribute  that  to  man  as  a  merit  of  his  own,  and  will 
save  him  by  his  barely  thinking  so ;  as  also,  that  one  God 
could  stipulate  and  enjoin  such  things  to  another  god  of  one 
essence  with  himself;  with  any  other  extravagances  of  a 
similar  kind.  But  do  you  open  your  eyes  and  unstop  your 
ears ;  that  is,  think  of  the  above  notions  from  your  under- 
standing ;  and  you  will  immediately  see  their  utter  disagree- 
ment with  the  truth. 

47.  Shut  people's  eyes,  stop  their  ears,  and  cause  them 
not  to  think  from  any  understanding  ;  then  might  you  not 
induce  them  to  believe,  that  God  has  given  all  his  power  to 
a  man  (the  pope),  that  he  might  be  as  God  upon  earth  ? 
Might  you  not  induce  them  to  believe,  that  dead  men 
ought  to  be  invoked  ?  that  people  ought  to  uncover  their 
heads,  and  fall  down  upon  their  knees,  before  their  images  ? 
and  that  their  carcasses,  bones,  and  sepulchres,  are  sacred 
and  ought  to  be  venerated  ?  But  if  you  open  your  eyes  and 
unstop  your  ears,  that  is,  if  you  think  of  these  things  from 
any  understanding,  will  you  not  view  them  as  enormities 
which  human  reason  must  abominate  ? 

48.  When  these  things,  and  the  like,  are  received  by  a 
man  whose  understanding  is  shut  up  from  a  principle  of  re- 
ligion, may  not  the  temple  in  which  he  performs  divine  wor- 
ship be  then  compared  to  a  den  or  cavern  under  ground, 
where  he  does  not  know  what  the  objects  are  which  he  sees? 
and  may  not  his  religion  be  compared  to  living  in  a  house 
in  which  there  are  no  windows  ?  and  his  voice,  when  he 
worships,  to  inarticulate  sound  ?  With  such  a  man  an  angel 
of  heaven  cannot  discourse,  because  the  one  does  not  under- 
stand the  language  of  the  other. 


CONCERNING    FAITH.  23 


VII.    That  they  who  are  in  Faith  separated  from  Charity^ 
are  represented  in  the  Word  by  the  Philistines, 

49.  In  the  Word,  by  all  the  names  of  nations  and  people, 
as  also  of  persons  and  places,  are  signified  things  relating  to 
the  church  ;  the  church  itself  by  Israel  and  Judah,  because 
it  was  established  among  them,  and  various  religions  by  the 
nations  and  people  round  about  them ;  the  religions  which 
accorded  with  the  true  by  the  good  nations,  and  the  discord- 
ant religions  by  the  wicked  nations.  There  are  two  evil 
religions  into  which  every  church  degenerates  in  process  of 
time :  the  one  consists  in  adulterating  its  good  principles, 
and  the  other  in  falsifying  its  truths.  That  religion  which 
adulterates  the  goods  of  the  church,  derives  its  origin  from 
the  love  of  rule  ;  and  the  other  religion-,  which  falsifies  the 
truths  of  the  church,  derives  its  origin  from  the  pride  of  self- 
derived  intelligence.  The  religion  which  derives  its  origin 
from  the  love  of  power,  is  meant  in  the  Word  by  Babylon  ; 
and  the  religion  which  derives  its  origin  from  the  pride  of 
self-derived  intelligence,  in  the  Word  is  meant  by  PhiHstaea. 
It  is  well  known  who  they  of  Babylon  are  at  this  day  ;  but 
it  is  not  known  who  they  of  Philistasa  are.  They  are  of 
Philistaea  who  are  in  faith  and  not  in  charity. 

50.  That  they  are  of  Philistasa  who  are  in  faith  and  not 
m  charity,  may  appear  from  various  things  which  are  said 
of  them  in  the  Word,  when  understood  in  the  spiritual  sense  ; 
as  well  from  their  disputes  with  the  servants  of  Abraham 
and  Isaac,  as  recorded  in  Gen.  xxi.  and  xxii.,  as  from  their 
wars  with  the  children  of  Israel,  related  in  the  book  of  Judges, 
and  in  the  books  of  Samuel  and  of  Kings ;  for  all  the  wars 
described  in  the  Word,  in  the  spiritual  sense,  involve  and 
signify  spiritual  wars.  And  because  this  religion  which 
consists  in  faith  separated  from  charity,  continually  desires 
to  invade  the  church,  therefore  the  Philistines  remained  in 
the  land  of  Canaan,  and  frequently  infested  the  children  of 
Israel. 

51.  Because  the  Philistines  represented  those  who  are  in 
faith  separated  from  charity,  therefore  they  were  called  the 
uncircumcised.  By  the  uncircumcised  are  meant  they  who 
are  without  spiritual  love,  and  thence  are  only  in  natural 
love  ;  spiritual  love  is  charity.  The  reason  why  these  are 
called  the  uncircumcised,  is,  because  by  the  circumcised  are 
meant  they  v/ho  are  in  spiritual  love.     That  the  Philistines 


54*  DOCTRINE    OF    THE    NEW   JERUSALEM 

are  called  the  uncircumcised,  may  be  seen  1  Sam.  xvii.  27, 
36 ;  2  Sam.  ii.  20 ;  and  in  other  places. 

52.  That  they  who  are  in  faith  separated  from  charity 
were  represented  by  the  Philistines,  may  appear,  not  only 
from  their  wars  with  the  children  of  Israel,  but  also  from 
many  other  things  which  are  recorded  of  them  in  the  Word  ; 
as  from  what  happened  to  Dagon  their  idol ;  from  the  eme- 
rods  and  mice  with  which  they  were  smitten  and  infested 
for  placing  the  ark  in  the  temple  of  their  idol ;  and  from 
other  things  which  occurred  at  the  same  time,  and  are  men- 
tioned 1  Sam.  chap.  v.  and  vi. ;  so  also  from  the  history  of 
Goliah,  who  was  a  Philistine,  and  was  slain  by  David  ;  as  re- 
lated 1  Sam.  chap.  xvii.  For  Dagon,  their  idol,  was  above 
like  a  man,  and  below  like  a  fish ;  by  which  he  represented 
their  religion,  which,  by  reason  of  faith,  was  as  it  were  spir- 
itual, but,  from  having  no  charity,  was  merely  natural.  By 
the  emerods,  or  haemorrhoids,  with  which  they  were  smitten, 
were  signified  their  filthy  loves.  By  the  mice  with  which 
they  were  infested,  was  signified  the  devastation  or  destruc- 
tion of  the  church  by  falsifications  of  the  truth.  And  by 
Goliah,  who  was  slain  by  David,  was  represented  their  pride 
of  self-derived  intelligence. 

53.  That  they  who  are  in  faith  separated  from  charity 
were  represented  by  the  Philistines,  appears  also  from  the 
prophetic  parts  of  the  Word,  where  they  are  treated  of;  as 
from  the  following  :  In  Jeremiah  :  "  Against  the  Philistines  : 
— Behold,  waters  rise  up  out  of  the  north,  and  shall  be  an 
overflowing  flood,  and  shall  overflow  the  land  and  all  that  is 
therein  ;  the  city,  and  them  that  dwell  therein ;  then  the  men 
shall  cry,  and  all  the  inhabitants  of  the  land  shall  howl: — 
Jehovah  shall  spoil  all  the  Philistines"  (xlvii.  1,  2,  4). 
Waters  rising  up  out  of  the  north  are  falsities  from  hell ; 
which  shall  be  an  overflowing  flood,  and  shall  overflow  the 
land  and  all  that  is  therein,  signifies  a  devastation  or  destruc- 
tion by  them  of  all  things  belonging  to  the  church  ;  the  city, 
and  them  that  dwell  therein,  signifies  the  devastation  of  all 
its  doctrine  ;  then  the  men  shall  cry,  and  all  the  inhabitants 
of  the  land  shall  howl,  signifies  a  want  of  all  truth  and  good- 
ness in  the  church ;  Jehovah  shall  spoil  all  the  Philistines, 
signifies  their  destruction.  In  Isaiah  :  "  Eejoice  not  thou, 
whole  Palestina,  because  the  rod  that  smote  thee  is  broken; 
for  out  of  the  serpent's  root  shall  come  forth  a  cockatrice, 
and  his  fruit  shall  be  a  fiery  flying  serpent"  (xiv.  29).  Re- 
joice not   thou,  whole  Palestina,  or  PhilistEea,  signifies,  let 


CONCERNING    FAITH.  25 

not  them  who  are  in  faith  separated  from  charity  rejoice  that 
they  still  remain ;  for  out  of  the  serpent's  root  shall  come 
forth  a  cockatrice,  signifies  that  from  the  pride  of  self-derived 
intelligence  will  proceed  the  destruction  of  all  truth  among 
them ;  and  his  fruit  shall  be  a  fiery  flying  serpent,  signifies 
reasonings  from  false  principles  originating  in  evil,  against 
the  truths  and  goods  of  the  church. 

54.  That  by  circumcision  is  represented  purification 
from  the  evils  of  love  merely  natural,  appears  from  these 
passages :  "  Circumcise  yourselves  to  Jehovah,  and  take 
away  the  foreskins  of  your  heart, — lest  my  fury  come  forth — 
because  of  the  evil  of  3'our  doings"  (Jerem.  iv.  4).  "  Cir- 
cumcise the  foreskin  of  your  heart,  and  be  no  more  stiflf- 
necked"  (Deut.  x.  16).  To  circumcise  the  heart,  or  the  fore- 
skin of  the  heart,  is  to  purify  themselves  from  evils.  Hence, 
on  the  contrary,  by  the  uncircumcised  are  meant  they  who 
are  not  purified  from  the  evils  of  love  merely  natural ;  con- 
sequently they  who  are  not  in  charity.  And  because  the 
unclean  at  heart  are  meant  by  the  uncircumcised,  it  is  said, 
"  No  stranger  that  is  uncircumcised  in  heart,  or  uncircum- 
cised in  fiesh,  shall  enter  into  my  sanctuary''  (Ezek.  xliv.  9). 
"  None  that  is  uncircumcised  shall  eat  the  passover"  (Exod. 
xii.  48).  And  that  such  are  damned,  is  declared  Ezek. 
xxviii.  10 :  xxxi,  IS ;  xxxii.  19. 


VIII.    That  they  who  are  in  Faith  separated  from  Charity^ 
are  meant  by  the  Dragon  in  the  Revelation. 

55.  It  was  said  above,  that  every  church  in  process  of 
time  declines  into  two  common  evil  religions,  one  proceeding 
from  the  love  of  rule,  and  the  other  from  the  pride  of  man's 
own  intelligence ;  and  that  the  former  religion  is,  in  the 
Word,  understood  and  described  by  Babylon,  and  the  latter 
by  Philistsea.  Now  inasmuch  as  the  Apocalypse  or  Revela- 
tion treats  of  the  state  of  the  Christian  church,  especially 
that  state  which  takes  place  at  the  end  of  it ;  therefore  these 
two  evil  religions  are  therein  treated  of,  both  in  general  and 
in  particular.  The  religion  which  is  meant  by  Babylon,  is 
described  in  chap.  xvii.  xviii.  xix.,  and  is  the  harlot  sitting 
upon  the  scarlet  beast ;  and  the  religion  which  is  meant  by 
Philistsea,  is  described  in  chap.  xii.  xiii.,  and  is  meant  by 
the  dragon,  by  the  beast  that  rose  out  of  the  sea,  and  by  the 
3 


26  DOCTRINE    OF    THE    NEW    JERUSALEM 

beast  that  rose  out  of  the  earth.  That  this  religion  is  meant 
by  the  dragon  and  his  two  beasts,  could  not  heietofore  be 
known :  the  reason  is,  because  the  spiritual  sense  of  the 
"Word  was  not  before  opened,  and  hence  the  Apocalypse  was 
not  understood  ;  and  especially,  because  the  religion  of  faith 
separated  from  charity  was  so  prevalent  in  the  Christian 
world,  that  nobody  could  see  that  it  was  there  described ;  for 
CA^ery  evil  religion  blinds  the  eyes. 

56.  That  the  religion  of  faith  separated  from  charity  is 
meant  and  described  in  the  Apocalypse  by  the  dragon  and 
his  two  beasts,  has  not  only  been  told  me  from  heaven,  but 
also  shown  me  in  the  world  of  spirits  which  is  under 
heaven.  They  who  were  in  faith  separated  from  charity, 
Avere  seen  by  me  assembled  in  a  large  company,  like  a  great 
dragon  with  his  tail  extended  towards  heaven  :  and  others 
of  the  same  persuasion  have  been  seen  by  me,  separately, 
like  dragons  in  appearance.  For  in  that  world  such  ap- 
pearances take  place  from  the  correspondence  which  subsists 
between  things  spiritual  and  natural.  On  account  of  their 
so  appearing,  the  angels  of  heaven  call  them  dragonists. 
But  there  are  several  kinds  of  them.  Some  of  them  consti- 
tute the  head  of  the  dragon,  some  his  body,  and  some  his 
tail.  They  who  constitute  his  tail  are  those  who  have  falsi- 
fied all  the  truths  of  the  Word  :  wherefore  it  is  said  of  the 
dragon  in  the  Apocalypse,  that  with  his  tail  he  drew  down 
a  third  part  of  the  stars  of  heaven  :  by  the  stars  of  heaven 
are  signified  the  knowledges  of  truth ;  and  by  a  third  part, 
all. 

57.  Since  then  by  the  dragon,  in  the  Apocalypse^  are 
meant  those  who  are  in  faith  separated  from  charity ;  and 
this  heretofore  was  not  known,  and  was  also  hid  for  want  of 
a  knowledge  of  the  spiritual  sense  of  the  Word  ;  therefore  a 
general  explanation  shall  here  be  given  of  what  is  said  con- 
cerning the  dragon,  in  chap.  xii. 

58.  It  is  there  written  as  follows  :  "  And  there  appeared  a 
great  sign  in  heaven  ;  a  woman  clothed  with  the  sun,  and 
the  moon  under  her  feet,  and  upon  her  head  a  crown  of 
twelve  stars.  And  she,  being  with  child,  cried,  travailing  in 
birth,  and  pained  to  be  delivered.  And  there  appeared 
another  wonder  in  heaven  :  and  behold,  a  great  red  dragon, 
having  seven  heads  and  ten  horns,  and  seven  crowns  upon 
his  heads.  And  his  tail  drew  the  third  part  of  the  stars  of 
heaven,  and  cast  them  to  the  earth.  And  the  dragon  stood 
before  the  woman  which  was  ready  to  be  delivered,  for  to  de- 


CONCERNING    FAITH.  27 

vour  her  child  as  soon  as  it  was  born.  And  she  brought 
forth  a  man  child,  who  was  to  rule  all  nations  with  a  rod  of 
iron  ;  and  her  child  was  caught  up  unto  God  and  to  his 
throne.  And  the  woman  fled  into  the -wilderness,  where  she 
hath  a  place  prepared  of  God  ;  that  they  should  feed  her 
there  a  thousand  two  hundred  and  threescore  days.  And 
there  was  war  in  heaven  :  Michael  and  his  angeb  fought 
against  the  dragon  ;  and  the  dragon  fought  and  his  angels, 
and  prevailed  not ;  neitheir  was  their  place  found  any  more 
in  heaven.  And  when  the  dragon  saw  that  he  was  cast 
unto  the  earth,  he  persecuted  the  woman  which  brought 
forth  the  man  child.  And  unto  the  woman  were  given  two 
wings  of  a  great  eagle  ;  that  she  might  fly  into  the  wilder- 
ness into  her  place,  where  she  would  be  nourished  for  a  time, 
and  times,  and  half  a  time,  from  the  face  of  the  serpent. 
And  the  serpent  cast  out  of  his  mouth  water  as  a  flood  after 
the  woman,  that  he  might  cause  her  to  be  carried  away  of 
the  flood.  And  the  earth  helped  the  woman,  and  the  earth 
opened  her  mouth,  and  swallowed  up  the  flood  which  the 
dragon  cast  out  of  his  mouth.  And  the  dragon  was  wroth 
with  the  woman,  and  went  to  make  war  with  the  remnant 
of  her  seed,  who  keep  the  commandments  of  God,  and  have 
the  testimony  of  Jesus  Christ." 

59.  The  explanation  thereof  is  as  follows  :  "  And  there 
appeared  a  great  sign  in  heaven,"  signifies,  a  revelation  from 
the  Lord  respecting  the  future  church,  and  respecting  the 
reception  of  its  doctrine,  and  those  by  whom  it  would  be  im- 
pugned. "  A  woman  clothed  with  the  sun,  and  the  moon 
under  her  feet,"  signifies,  the  church  which,  from  the  Lord, 
is  principled  in  love  and  in  faith  ;  "  and  upon  her  head  a 
crown  of  twelve  stars,"  signifies,  wisdom  and  intelligence 
originating  in  divine  truths.  "  And  she  being  with  child,'' 
signifies,  the  birth  of  doctrine;  "cried,  travailing  in  birth, 
and  pained  to  be  delivered,"  signifies,  resistance  from  fhosfe 
who  are  in  faith  separated  from  charity.  "  And  there' aji- 
peared  another  wonder  in  heaven,"  signifies,  a  further  reve- 
lation. "  And  behold,  a  great  red  dragon,"  signifies,  faith'sep- 
arated  from  charity,  which  is  called  red  from  love  merely 
natural ;  "  having  seven  heads,"  signifies,  the  false  under- 
standing of  the  Word ;  "  and  ten  horns,"  signifies,  power  in 
consequence  of  reception  by  many.  "  And  seven  crowns 
upon  his  heads,"  signifies,  falsified  truths  of  the  Word. 
"  And  his  tail  drew  a  third  part  of  the  stars  of  heaven,  and 
did  cast  them  to  the  earth,"  signifies,  the   destruction  of  all 


28  DOCTRINE    OF    THE    NEW   JERUSALEM 

the  knowledges  of  truth.  "  And  the  dragon  stood  before  the 
woman  which  was  ready  to  be  delivered,  for  to  devour  her 
child  as  soon  as  it  was  born,"  signifies,  their  hatred  of,  and 
desire  to  destroy,  the  doctrine  of  the  church  at  its  birth. 
"  And  she  brought  forth  a  man  child,"  signifies,  doctrine ; 
"  who  was  to  rule  all  nations  with  a  rod  of  iron,"  signifies, 
that  this  doctrine,  from  the  power  of  natural  truth  originating 
in  spiritual  truth,  will  be  convincing.  "  And  her  child  was 
caught  up  unto  God  and  to  his  throne,"  signifies,  the  protec- 
tion thereof  by  the  Lord  out  of  heaven.  "  And  the  woman 
fled  into  the  wilderness,"  signifies,  the  church  while  confined 
to  a  few ;  "  where  she  hath  a  place  prepared  of  God,"  signi- 
fies, its  state  while  provision  is  making  that  its  numbers  may 
increase  ;  "  that  they  should  feed  her  there  a  thousand  two 
hundred  and  threescore  days,"  signifies,  until  it  grows  to  its 
appointed  fulness.  "  And  there  was  war  in  heaven  ;  Michael 
and  his  angels  fought  against  the  dragon  ;  and  the  dragon 
fought,  and  his  angels,"  signifies,  the  disagreement  and  com- 
bat of  those  who  are  in  faith  separated  from  charity  against 
those  who  are  in  the  doctrine  of  the  church  respecting  the 
Lord  and  respecting  the  life  of  charity  ;  "  and  prevailed  not,'* 
signifies,  that  they  fell ;  "  neither  was  their  place  found  in 
heaven  any  more,"  signifies,  that  they  were  cast  down. 
"  And  when  the  dragon  saw  that  he  was  cast  unto  the  earth, 
he  persecuted  the  woman  which  brought  forth  the  man 
child,"  signifies,  the  infestation  of  the  church  by  those  who 
are  in  faith  separated  from  charity,  on  account  of  its  doctrine. 
"  And  to  the  woman  were  given  two  wings  of  a  great  eagle, 
that  she  might  fly  into  the  wilderness  into  her  place,"  signi- 
fies, circumspection  while  the  church  as  yet  is  confined  to  a 
few ;  "  where  she  would  be  nourished  for  a  time,  and  times, 
and  half  a  time,  from  the  face  of  the  serpent,"  signifies,  until 
the  church  grows  to  its  appointed  fulness.  "  And  the  ser- 
pent cast  out  of  his  mouth  water  as  a  flood  after  the  woman, 
that  he  might  cause  her  to  be  carried  away  of  the  flood," 
signifies,  their  abundant  reasonings,  founded  in  false  princi- 
ples, with  intent  to  destroy  the  church.  "  And  the  earth 
helped  the  woman,  and  the  earth  opened  her  mouth,  and 
swallowed  up  the  flood  which  the  dragon  cast  out  of  his 
mouth,"  signifies,  that  their  reasonings,  because  they  were 
founded  in  falsities,  fell  to  the  ground  of  themselves.  "  And 
the  dragon  was  wroth  with  the  woman,  and  went  to  make 
war  with  the  remnant  of  her  seed,"  signifies,  their  persevering 
hatred ;  "  who  keep  the  commandments  of  God,  and  have 


CONCERNING    FAITH.  29 

the  testimony  of  Jesus  Christ,"  signifies,  against  those  who 
live  a  Hfe  of  charity,  and  believe  in  the  Lord. 

60.  The  thirteenth  chapter,  which  follows  next  in  the  Apo- 
calypse, treats  of  the  dragon's  two  beasts  ;  one  of  which  was 
seen  to  rise  out  of  the  sea,  and  the  other  out  of  the  earth : 
the  former  is  treated  of  from  verse  the  first  to  the  tenth,  and 
the  latter  from  verse  the  eleventh  to  the  eighteenth.  That 
they  are  the  dragon's  beasts  appears  from  verses  second, 
fourth,  and  eleventh,  of  the  same  chapter.  By  the  first 
beast  is  signified  faith  separated  from  charity,  as  to  the  con- 
firmations in  its  favor  drawn  from  the  natural  man  ;  and  by 
the  other  is  signified  faith  separated  from  charity  as  to  the 
confirmations  in  its  favor  drawn  from  the  Word,  which  also 
are  falsifications  of  truth.  But  I  pass  over  the  explanation 
of  these  passages,  because  they  contain  their  argumentations, 
which  it  would  be  necessary  to  draw  out  at  some  length.  I 
will  only  explain  the  concluding  verse  :  "  Let  him  that  hath 
understanding  count  the  number  of  the  beast,  for  it  is  the 
number  of  a  man ;  and  his  number  is  six  hundred  three 
score  and  six"  (verse  18.)  "Let  him  that  hath  under- 
standing count  the  number  of  the  beast,"  signifies,  let  them 
who  are  in  illumination  inquire  into  the  nature  of  the  con- 
firmations of  that  faith  drawn  from  the  Word  ;  "  for  it  is 
the  number  of  a  man,"  signifies  that  its  nature  and  quality  is 
that  of  self-derived  intelligence  ;  "  and  its  number  is  six  hun- 
dred three  score  and  six,"  signifies,  that  all  truth  of  the  Word 
is  falsified. 


IX.    That  they  loho  are  in  Faith  separated  from  Charity^  are 
meant  by  the  Goats  in  Bayiiel  and  in  Matthew. 

61.  That  by  the  he-goat  in  Daniel  (chap,  viii.),  and  by 
the  goats  in  Matthew  (chap,  xxv.)  are  meant  those  who  are 
in  faith  separated  from  charity,  may  appear  from  this  circum- 
stance ;  that  they  are  opposed,  the  former  to  the  ram,  and 
the  latter  to  the  sheep,  mentioned  in  the  same  places.  By 
the  ram  and  the  sheep  are  meant  those  who  are  in  charity ; 
for  the  Lord  in  the  Word  is  called  the  shepherd ;  the  church 
the  sheep-fold ;  and  the  men  of  the  church  are  called  the 
flock  in  general,  and  sheep  in  particular.  And  since  the 
sheep  are  they  who  are  in  charity,  the  goats  are  they  who 
are  not  in  charity. 

62.  That  they  who  are  in  faith  separated  from  charity, 


30  DOCTRINE    OF    THE    NEW   JERUSALEM 

are  meant  by  goats,  shall  be  shown :  I.  From  experience  in 
the  spiritual  world  ;  II.  From  the  last  judgment  and  those 
upon  whom  it  was  executed ;  III.  From  the  description  of 
the  combat  between  the  ram  and  the  he-goat  in  Daniel ;  IV. 
And  lastly,  from  the  omission  of  charity  by  those  of  whom 
mention  is  made  in  Matthew. 

63.  That  they  who  are  in  Faith  separated  from  Charity y 
are  meant  in  the  Word  by  the  Goats  ;  shoion  from  experience 
in  the  spiritual  ivorld.  In  the  spiritual  world  there  appear 
all  the  things  which  are  seen  in  the  natural  world.  There 
appear  houses  and  palaces ;  there  appear  paradises  and  gar- 
dens, and  in  them  all  kinds  of  trees ;  there  appear  fields  and 
ploughed  lands  ;  also  plains  and  meadows ;  and  likewise 
herds  and  flocks  :  all  exactly  resembling  those  which  are 
seen  upon  our  earth.  Nor  is  there  any  difference  between 
them,  except  that  the  latter  are  from  a  natural  origin,  and 
the  former  from  a  spiritual  origin ;  wherefore  the  angels, 
who  are  spiritual,  see  these  objects  which  are  of  a  spiritual 
origin,  just  as  men  see  the  objects  which  are  of  a  natural 
origin.  All  the  things  which  appear  in  the  spiritual  world 
are  correspondences  ;  for  they  correspond  to  the  affections  of 
the  angels  and  spirits.  This  is  the  reason  why  they  who 
are  in  the  affection  of  goodness  and  truth,  and  thence  in  wis- 
dom and  intelligence,  dwell  in  magnificent  palaces ;  about 
which  there  are  paradises  fall  of  trees,  which  correspond  ; 
and  these  again  are  surrounded  by  fields  and  meadows,  in 
which  there  repose  flocks,  which  are  appearances.  But 
among  those  who  are  in  evil  affections  the  correspondences 
are  opposite.  These  are  either  in  the  hells,  where  they  are 
confined  in  workhouses  which  are  without  windows,  but  in 
which  nevertheless  there  is  light  like  an  ignis  fatuus; 
or  they  are  in  deserts,  and  live  in  huts,  about  which  all 
things  are  barren,  and  where  are  serpents,  dragons,  owls,  and 
many  other  objects,  which  correspond  with  their  evils.  Be- 
tween heaven  and  hell  there  is  an  intermediate  place,  which 
is  called  the  world  of  spirits  ;  into  this  every  man  comes  im- 
mediately after  death  ;  and  there  is  here  an  intercourse  of 
spirits  with  each  other,  similar  to  the  intercourse  of  men 
with  each  other  upon  earth.  All  things  which  appear  there 
also  are  correspondences.  There  appear  there,  likewise, 
gardens,  groves,  woods  with  trees  and  shrubs,  as  also  fields 
flourishing  and  green  ;  and  at  the  same  time  various  kinds 
of  beasts,  tame  and  wild  ;  all  according  to  correspondence 
with  the  aflfections  of  the  spirits.     There  I  have  often  seen 


CONCERNING   FAITH.  31 

sheep  and  goats,  and  likewise  combats  between  them,  similar 
to  the  combat  which  is  described  in  Daniel,  chap.  viii.  I 
have  seen  goats  with  horns  bent  forwards,  and  bent  back- 
wards ;  and  I  have  seen  them  rush  furiously  upon  the  sheep. 
I  have  seen  goats  with  two  horns,  with  which  they  struck 
the  sheep  with  great  \ehemence;  and  when  I  drew  near  to 
see  what  was  the  matter,  I  found  spirits  disputing  with  one 
another  about  faith  and  charity  ;  from  which  it  was  plain,  that 
faith  separated  from  charity  was  what  appeared  like  a  goat ; 
and  that  charity  from  which  proceeds  faith  was  what  ap- 
peared like  a  sheep.  Inasmuch  as  I  have  seen  such  scenes 
frequently,  it  is  given  me  to  know  for  certain,  that  they  who 
are  in  faith  separated  from  charity  are  they  who  are  meant 
in  the  Word  by  the  goats. 

64.  II.  That  they  ivho  are  in  Faith  separated  from 
Charity,  are  meant  in  the  Word  by  the  Goats,  appears  from 
the  Last  Judgment,  and  those  upon  ivhom  it  was  executed. 
The  last  judgment  was  executed  upon  no  others  but  such  as 
in  externals  were  moral,  and  in  internals  not  spiritual,  or 
but  little  spiritual.  They  who,  as  well  in  externals  as  in  in- 
ternals, were  evil,  were  cast  into  hell  long  before  the  last  judg- 
ment; and  they  who  in  externals  and  at  the  same  time  in  inter- 
nals were  spiritual,  were  taken  up  into  heaven  long  before  the 
last  judgment.  For  judgment  was  not  executed  upon  those 
who  were  in  heaven,  nor  upon  those  who  were  in  hell;  but  upon 
those  who  were  in  the  midst  between  heaven  and  hell,  and 
there  made  to  themselves  pretended  heavens."^  At  that  time, 
they  who  were  in  faith  separated  from  charity,  not  only  in 
doctrine,  but  also  in  life,  were  cast  into  hell  ;  and  they  who 
were  in  the  same  faith  as  to  doctrine  only,  but  yet  were  in 
charity  as  to  life,  were  taken  up  into  heaven.  From  which 
it  was  evident,  that  no  others  are  meant  by  the  goats  and  the 
sheep  mentioned  by  the  Lord  in  Matthew  (chap,  xxv.),  where 
he  s])eaks  of  the  last  judgment. 

6.5.  III.  That  they  icho  are  in  Faith  separated  from, 
Charity,  are  meant  in  the  Word  ly  the  Goats,  appears  from 
the  description  of  the  comlat  leticeen  the  Ram  and  the  He- 
goat  in  Daniel.  All  the  book  of  Daniel  treats  in  a  spiritual 
sense  of  subjects  relating  to  heaven  and  the  church;  as  does 
every  other  part  of  the   Sacred  Scripture ;  which  is   shown 

*  That  the  last  judgment  was  executed  upon  them,  and  no  others, 
may  be  seen  in  the  small  tract  on  the  Last  Judgment,  n.  59  and  70  ; 
and  in  the  Continuntion  respecting  the  Last  Judgment :  particularly  in 
what  there  relates  to  the  Reformed. 


32  DOCTRINE    OF    THE    NEW    JERUSALEM 

in  the  Doctrine  of  the  New  Jerusalem  concerning  the  Sacred 
Scripture :  consequently  this  must  be  the  case,  in  regard  to 
what  is  said  in  Daniel  respecting  the  combat  of  the  ram  and 
the  he-goat ;  which  is  as  follows  :  "  I  saw  in  a  vision — a 
ram,  which  had  two  horns, — and  the  higher  came  up  last ;  I 
saw  the  ram  pushing  westward,  and  northward,  and  south- 
ward ; — and  became  great.  And  a  he-goat  came  from  the 
west  on  the  fiice  of  the  whole  earth, — and  had  a  notable  horn 
between  his  eyes.  And  he  came  to  the  ram, — and  ran  unto 
him  in  the  fury  of  his  power, — and  brake  his  two  horns,  cast 
him  to  the  ground,  and  stamped  upon  him.  But  the  great 
horn  of  the  he-goat  was  broken  ;  and  for  it  came  up  four 
notable  ones.  And  out  of  one  of  them  came  forth  a  little 
horn,  which  waxed  exceeding  great  toward  the  south,  and 
toward  the  east,  and  toward  the  pleasant  (land,) — even  to 
the  host  of  heaven  ;  and  it  cast  down  of  the  host,  and  of  the 
stars,  to  the  ground,  and  stamped  upon  them.  Yea,  he  mag- 
nified himself  even  to  the  Prince  of  the  host,  and  from  him 
the  daily  sacrifice  was  taken  away,  and  the  place  of  his 
sanctuary  was  cast  down, — and  it  cast  down  the  truth  to  the 
ground.  Then  I  heard  one  saint  saying, — How  long  shall 
be  the  vision  concerning  the  daily  sacrifice  and  the  trans- 
gression of  desolation,  to  give  both  the  sanctuary  and  the 
host  to  be  trodden  under  foot?  And  he  said,  Until  the  even- 
ing and  the  mornino";  then  shall  the  sanctuary  be  cleansed." 
(Chap.  viii.  2— 14.f 

65.  That  this  vision  foretels  future  states  of  the  church, 
appears  manifest ;  for  it  is  said  that  the  daily  sacrifice  was 
taken  away  from  the  Prince  of  the  host,  the  habitation  of  his 
sanctuary  cast  down,  and  that  the  he-goat  cast  down  the 
truth  to  the  ground ;  also,  that  the  saint  said.  How  long  shall 
be  the  vision,  the  daily  sacrifice,  and  the  transgression  of 
desolation,  to  give  the  sanctuary  and  the  host  to  be  trodden 
under  foot  ?  and  that  it  was  until  the  evening  and  the  morn- 
ing, when  the  sanctuary  will  be  cleansed.  By  evening  is 
meant  the  end  of  the  church,  when  there  will  be  a  new  one. 
The  same  is  meant  afterwards  in  that  chapter  by  the  kings 
of  Media  and  Persia,  as  by  the  ram;  and  the  same  by  the 
king  of  Greece,  as  by  the  goat.  For  the  names  of  kingdoms, 
nations,  and  peoples,  as  also  of  persons  and  places,  in  the 
Word,  signify  things  appertaining  to  heaven  and  the  church. 

67.  The  explanation  thereof  is  this  :  "  The  ram  which  had 
the  two  horns,  of  which  the  higher  came  up  last,"  signifies, 
those  who  are  in  faith  originating  in  charity.;  "  his  pushing 


CONCERNING   FAITH.  33 

westward,  and  northward,  and  southward,"  signifies,  the  dis- 
persion of  evil  and  falsity ;  "  his  becoming  great,"  signifies, 
increase.  "  The  he-goat  which  came  from  the  west  over 
the  face  of  the  whole  earth,"  signifies,  those  who  are  in  faith 
separated  from  charity,  and  the  invasion  of  the  church  by 
them  ;  the  west  denotes  the  evil  of  the  natural  man  ;  "  the 
notable  horn  between  his  eyes,"  signifies,  self-derived  intelli- 
gence ;  "  his  running  at  the  ram  with  the  fury  of  his  power," 
signifies,  that  he  vehemently  impugned  charity  and  its  faith ; 
"  his  breaking  his  two  horns,  throwing  him  to  the  ground, 
and  stamping  upon  him,"  signifies,  that  he  entirely  dispersed 
both  charity  and  faith ;  for  he  who  disperses  one  disperses 
the  other  also,  because  they  form  a  one.  "  The  great  horn 
of  the  he-goat  being  broken,"  signifies,  the  non-appearance 
of  self-derived  intelligence ;  "  the  coming  up  of  four  horns 
in  the  place  of  it,"  signifies,  applications  of  the  literal 
sense  of  the  Word  in  confirmation ;  "  the  coming  forth 
of  g.  little  horn  out  of  one  of  them,"  signifies,  reasoning  that 
no  one  can  fulfil  the  law,  and  do  good,  of  himself;  "  the 
growing  of  that  horn  toward  the  south,  and  toward  the  east, 
and  toward  the  pleasant  (land),"  signifies,  insurrection  thereby 
against  all  things  of  the  church  ;  "  unto  the  host  of  heaven ; 
and  he  cast  down  of  the  host  and  of  the  stars  to  the  ground, 
and  stamped  upon  them,"  signifies,  destruction  thus  efl!ected 
of  all  the  knowledges  of  good  and  truth,  which  belonged  to 
charity  and  faith.  "  That  he  magnified  himself  to  the 
Prince  of  the  host,  and  from  him  was  taken  away  the  daily 
sacrifice,  and  the  place  of  his  sanctuary,"  signifies,  that  thus 
he  desolated  all  things  belonging  to  the  worship  of  the  Lord, 
and  to  his  church ;  "  his  casting  the  truth  to  the  ground," 
signifies,  that  he  falsified  the  truths  of  the  Word.  "  By 
evening  and  morning,  when  the  sanctuary  will  be  cleansed," 
is  signified  the  end  of  that  church  and  the  beginning  of  a 
new  one. 

68,  IV.  That  they  who  are  in  faith  separated  from  charity, 
are  meant  by  the  goats,  appears  from  the  omission  of  charity 
by  them  in  Matthew.  That  no  others  are  meant  by  the 
goats  and  the  sheep  in  Matthew  (chap.  xxv.  31 — 46)  than 
they  who  are  meant  by  the  he-goat  and  the  ram  in  Daniel, 
is  plain  from  this  circumstance,  that  unto  the  sheep  are  enu- 
merated the  works  of  charity,  and  it  is  said  that  they 
did  them  ;  and  that  unto  the  goats  are  enumerated  the 
same  works  of  charity,  and  it  is  said  that  they  did  them 
not;  and  that  the  latter  therefore  were  condemned.     For 


34  DOCTRINE    OF    THE    NEW    JERUSALEM 

with  those  who  are  in  faith  separated  from  charity,  there 
is  an  omission  of  works,  in  consequence  of  their  deny- 
ing that  there  is  any  thing  of  salvation  and  of  the  church  in 
them ;  and  when  charity,  which  consists  in  works,  is  thus 
removed,  faith  also  falls  to  the  ground,  because  faith  origin- 
ates in  charity.  And  when  there  is  no  charity  and  faith, 
damnation  ensues.  If  all  the  wicked  had  been  meant  there 
by  the  goats,  the  works  of  charity  which  they  did  not  do 
would  not  have  been  enumerated,  but  the  evils  which  they 
did  do.  The  same  is  also  meant  by  the  goats  in  Zechariah ; 
"  Mine  anger  was  kindled  against  the  shepherds,  and  I  pun- 
ished the  goats"  (x.  3).  And  in  Ezekiel:  "  Behold,  I  judge 
between  cattle  and  cattle,  between  the  rams  and  the  he-goats. 
Is  it  a  small  thing  for  3'ou  to  have  eaten  up  the  good  pasture, 
but  ye  must  tread  down  with  your  feet  the  residue  of  the 
pastures  ? — Ye  have  pushed  all  the  diseased  with  your  horns, 
till  ye  have  scattered  them  abroad ;.  therefore  will  I  save  my 
flock,  and  they  shall  no  more  be  a  prey"  (xxxiv.  17,  18,  21, 
22). 


X.    That    Faith   separated  from   Charity  is  destructive    of 
the  Church,  and  of  all  things  appertaining  to  it. 

69.  Faith  separated  from  charity  is  no  faiith,  because  cha- 
rity is  the  life  of  faith,  is  its  soul,  and  is  its  essence.  And 
where  there  is  no  faith  because  there  is  no  charity,  there  is 
no  church.  For  which  reason  the  Lord  says,  "  When  the 
Son  of  Man  cometh,  shall  he  find  faith  on  the  earth  ? "  (Luke 
xviii.  S.) 

70.  I  have  sometimes  heard  the  goats  and  the  sheep  dis- 
puting upon  this  point,  Whether  they  who  have  confirmed 
themselves  in  faith  separated  from  charity  are  in  possession 
of  any  truth  ;  and  as  the  former  declared  they  were  in  pos- 
session of  much  truth,  the  matter  was  examined  into.  They 
were  questioned,  Whether  they  knew  what  love  is?  what 
charity  is  ?  and  what  good  is  ?  And  because  these  were  what 
they  had  separated,  they  could  not  but  make  answer  that 
they  did  not  know.  They  were  asked,  "  What  is  sin  ?  what 
is  repentance?  and  what  is  the  remission  of  sins?"  And 
because  they  answered,  That  they  who  are  justified  by  faith 
have  their  sins  remitted,  so  that  they  no  longer  appear;  they 
were  told,  that  this  is  not  the  truth.  Being  asked,  "  What 
is  regeneration  ? "  they  replied,  "  That  it  is   either  baptism, 


COXCER^-ING    FAITH.  35 

or  the  remission  of  sins  throug-h  faith."  But  they  were  told 
that  that  is  not  the  truth.  When  they  were  asked,  "  What 
the  spiritual  man  is  ?"  they  replied,  "  He  is  one  Avho  is  jus- 
tified by  the  faith  which  we  profess."  But  they  were  told 
that  this  is  not  the  truth.  They  were  questioned  about  re- 
demption, about  the  Lord's  union  with  the  Father,  and 
about  the  unity  of  God  ;  and  they  gave  answers,  which  were 
not  truths.  Not  to  mention  other  particulars.  After  these 
questions  and  replies  a  conclusion  was  formed  upon  the  mat- 
ter in  debate,  which  was.  That  they  who  have  confirmed 
themselves  in  faith  separated  from  charity,  have  not  any 
truth. 

71.  That  this  is  the  case,  cannot  be  credited  by  them 
when  in  the  world ;  because  they  who  are  in  falsities,  see 
no  other  than  that  falsities  are  truths,  and  think  it  is  of  no 
great  consequence  to  know  any  thing  more  than  the  particu- 
lars of  their  own  faith.  Their  faith,  also,  has  nothing  to  do 
with  understanding,  being,  separated  from  it ;  for  it  is  a  blind 
faith;  and  therefore  they  make  no  inquiries.  This  likewise 
is  a  subject  which  can  only  be  inquired  into,  so  as  to  be  seen 
from  the  Word,  by  means  of  an  ilhjmination  of  the  under- 
standing; wherefore  the  truths  which  are  in  the  Word  they 
convert  into  falsities,  thinking  of  faith  when  they  see  mention 
made  of  love,  repentance,  remission  of  sins,  and  many  other 
things  which  relate  to  a  man's  actions. 

72.  But  it  is  to  be  well  observed,  that  this  is  the  character 
and  quality  of  those  who  have  confirmed  themselves  in  faith 
alone,  both  in  doctrine  and  life;  but  not  of  those  who, 
although  they  have  heard  and  believed  that  faith  alone  con- 
fers salvation,  have  nevertheless  shunned  evils  as  sins. 


THE 


DOCTRINE    OF    LIFE 


THE  NEW  JERUSALEM, 


THE  COMMANDMENTS  OF  THE   DECALOGUE 


TKAWSLATED   FROM   THE    LATIN   OP 


EMANUEL    SWEDENBORG, 


ifvom  ti)c  SfptS  Hontion  33tiftion. 


BOSTON : 

PUBLISHED  BY  OTIS  CLAPP. 

1838. 


CONTENTS, 


No,  Page. 
I.  That  all  Religion  has  Relation  to  Life,  and  that  the 

Life  of  Religion  is  to  do  good 1         5 

IL  That  no  one  can  do  good,  which  is  really  Good,  from 

himself 9       11 

III- That  so  far  as  Man  shuns  Evils  as  Sins,  so  far  he  does 

what  is  Good,  not  from  himself,  but  from  the  Lord  .     18       15 
I.  That  the  Good  Things  which  a  Man  wills  and 
does  are  not  good,  before  he  shuns  Evils  as 

Sins 24       16 

II.  That  the  Pious   Things  which  a  Man  thinks 
and  speaks  before  he  shuns  Evils,  are  not 

pious 25       16 

III.  That  Man  has  no   Wisdom,  unless  he  shuns 
Evils    as   Sins,  notivithstanding  his  being 

skilful  and  wise  in  many  Things 27      17 

IV.  That  so  far  as  any  one  shuns  Evils  as  Sins,  so  far  he 

loves  Truths 32       20 

V.  That  so  far  as  any  one  shuns  Evils  as  Sins,  so  far  he 

has  Faifh,  and  is  spiritual 42       24 

VI.  That  the  Decalogue  teaches  what  Evils  are  Sins 53      28 

VII.  That  Murders,  Adulteries,  Thefts,  and  False  Witness, 
of  every  Kind,  with  the  Concupiscences  prompting 
thereto,  are  Evils   which   ought   to  be  shunned  as 

Sins 62      33 

VIII.  That  so  far  as  any  one  shuns  Murders  of  every  Kind 

as  Sins,  so  far  he  has  Love  towards  his  Neighbor. . .     67       36 

IX.  That  so  far  as  any  one  shuns  Adulteries  of  every  Kind 

as  Sins,  so  far  he  loves  Chastity 74       39 

X.  That  so  far  as  any  one  shuns  Thefts  of  every  Kind  as 

Sins,  so  far  he  loves  Sincerity 80       42 

XI.  That  so   far  as  any  one  shuns  False  Witness  of  every 

Kind  as  Sins,  so  far  he  loves  Truth 87      45 

XII.  That  it  is  not  possible  for  anyone  to  shun  Evils  as  Sins, 
so  that  he  may  hold  them  inwardly  in  Aversion,  ex- 
cept by  Combats  against  them 92       47 

XIII.  That  Man  ought  to  shun  Evils  as  Sins,  and  to  fight 

against  them,  as  from  himself 101       50 

XIV.  That  if  any  one  shuns  Evils  for  any  other  Reason  than 

because  they  are  Sins,  he  does  not  shun  them,  but 
only  prevents  their  appearing  before  the  Eyes  of  the 
World 108      52 


THE 

DOCTRINE    OF    LIFE 

FOR   THE 

NEW    JERUSALEM. 


I.  That  all  Religion  has  Relation  to  Life,  and  that 
THE  Life  of  Religion  is  to  do  Good. 

1.  Every  one,  who  has  any  religion,  knows  and  acknowl- 
edges, that  whosoever  hves  well  will  be  saved,  and  that  who- 
soever lives  wickedly  will  be  condemned  ;  for  he  knows  and 
acknowledges,  that  whosoever  lives  well,  thinks  well,  not  on- 
ly concerning  God,  but  also  concerning  his  neighbor ; 
whereas  it  is  otherwise  with  him  who  lives  wickedly.  The 
life  of  man  is  his  love,  and  what  a  man  loves,  he  not  only  does 
willingly,  but  also  thinks  willingly.  The  reason,  therefore, 
why  it  is  said,  that  the  life  of  religion  is  to  do  good,  is,  be- 
cause doing  good  and  thinking  good  form  a  one,*  and  unless 
they  do  form  a  one  with  man,  they  do  not  belong  to  his  life. 
But  these  things  are  to  be  proved  in  what  follows. 

2.  That  religion  has  relation  to  life,  and  that  the  life  there- 
of is  to  do  good,  is  manifest  to  every  one  who  reads  the  Word, 
and  is  acknowledged  by  every  one  whilst  he  is  reading  it. 
It  is  written  in  the  Word  :  "Whosoever  shall  break  the  least 
of  these  commandments,  and  shall  teach  men  so,  shall  be  call- 
ed least  in  the  kingdom  of  heaven  ;  but  he  who  docth  and 
teacheth  them,  the  same  shall  be  called  greatest  in  the  king- 
dom of  heaven.  I  say  unto  you,  Except  your  righteousness 
shall  exceed  that  of  the  Scribes  and  Pharisees,  ye  shall  not 
enter  into  the  kingdom  of  heaven,"  Matt.  v.  19,  20.  "  Eve- 
ry tree,  which  bringeth  not  forth  good  fruit,  is  hewn  down  and 
cast  into  the  fire ;  wherefore  by  their  fruits  ye  shall  know 
them,"  Matt.  vii.  19,20.  "Not  every  one  that  saith  unto 
me,  Lord,  Lord,  shall  enter  into  the  kingdom  of  heaven,  but 
he  that  doeth  the  will  of  my  Father  who  is  in  heaven,"  Matt. 

*  On  the  phrase,  to  form  a  one,  see  the  note  in  the  Doctrine  of  Faith,  n.  6. 
1* 


6  THE    DOCTRINE    OF   LIFE 

vii.  21.  "  Many  shall  say  unto  me  in  that  day,  Lord,  Lord, 
have  we  not  prophesied  in  thy  name,  and  in  thy  name  done 
many  mighty  works  ?  but  then  I  will  confess  to  them,  I  never 
knew  you  ;  depart  from  me,  ye  that  work  iniquity,'"'  Matt.  vii. 
22,  23.  "  Every  one  who  heareth  my  words,  and  docth  them, 
I  will  compare  unto  a  prudent  man  who  built  his  house  upon 
a  rock  ;  but  every  one  who  heareth  my  words,  and  doeth  than 
not,  shall  be  compared  to  a  foolish  man  who  built  his  house 
upon  the  sand,"  Matt.  vii.  24,  26.  "  Jesus  said,  A  sower 
went  out  to  sow  his  seed ;  and  some  seeds  fell  on  the  hard 
way  ;  some  on  stony  ground  ;  some  among  thorns  ;  and  some 
on  good  ground.  That  which  was  sown  on  good  ground  is 
he  who  heareth  the  Word,  and  attendeth  to  it,  who  thereby 
heareth  fruit,  and  bringeth  forth,  some  an  hundred-fold,  some 
sixty-fold,  and  some  thirty-fold.  When  Jesus  said  these  words, 
he  cried  out,  saying,  He  that  hath  ears  to  hear,  let  him  hear," 
Matt.  xiii.  3  to  9,  23.  *'  The  Son  of  man  shall  come  in  the 
glory  of  his  Father,  and  then  shall  he  render  to  every  one  ««- 
cording  to  his  deeds,'''  Matt.  xvi.  27.  '*  The  kingdom  of 
God  shall  be  taken  from  you,  and  shall  be  given  to  a  nation 
bringing  forth  the  fruits  thereof,"  Matt.  xxi.  43.  "  When 
the  Son  of  man  shall  come  in  his  glory,  then  shall  he  sit  on 
the  throne  of  his  glory  ;  and  he  shall  say  to  the  sheep  on  the 
right  hand,  Come,  ye  blessed,  and  possess  as  an  inheritance 
the  kingdom  prepared  for  you  from  the  foundation  of  the 
world  ;  for  I  was  hungry  and  ye  gave  me  meat,  I  was  thirsty 
and  ye  gave  me  drink,  I  was  a  stranger  and  ye  gathered  me, 
I  was  naked  and  ye  clothed  me,  I  was  sick  and  ye  visited  me, 
I  was  in  prison  and  ye  came  to  me.  Then  shall  the  righteous 
answer.  When  saw  we  thee  so  ?  But  the  King  shall  answer 
and  say  unto  them,  Verily,  I  say  unto  you,  inasmuch  as  ye 
have  done  it  to  one  of  the  least  of  my  brethren,  ye  have  done 
it  unto  me.  And  the  King  shall  speak  in  like  manner  to  the 
goats  on  the  left,  and  inasmuch  as  they  have  not  done  such 
things,  he  shall  say.  Depart  from  me,  ye  cursed,  into  everlast- 
ing fire,  prepared  for  the  devil  and  his  angels,"  Matt.  xxv.  31 
to  46.  '^  Bring  forth  fruits  worthy  of  repentance,  for  now  is 
the  axe  laid  to  the  root  of  the  trees  ;  every  tree,  therefore,  that 
hringith  not  forth  good  fruit,  is  hewn  down  and  cast  into  the 
fire,"  Luke  iii.  8,  9.  "  Jesus  said.  Why  call  ye  me  Lord, 
Lord,  and  do  not  the  things  which  I  say  1  Every  one  who 
Cometh  to  me,  and  heareth  my  words,  and  doeth  them,  is  like 
unto  a  man  who  built  a  house,  and  laid  the  foundation  on  a 
rock ;  but  he  that  heareth,  and  doeth  not,  is  like  unto  a  man 


FOR    THE    NEW  JERUSALEM.  7 

building  a  house  on  the  ground  without  a  foundation,"  Luke 
vi.  46  to  49.  '*  Jesus  said,  My  mother  and  my  brethren  are 
these,  who  hear  the  Word  of  God  and  do  it,'"'  Luke  viii.  21 
*'  Then  shall  ye  begin  to  stand  and  knock  at  the  door,  say- 
ing, Lord,  open  to  us  :  but  he  shall  say  to  them,  I  know  you 
not  whence  ye  are  :  depart  from  me,  all  ye  icorkers  of  iniqvi 
ty,"  Luke  xiii.  25  to  27.  "  This  is  the  judgment,  that  light 
is  come  into  the  world,  but  men  loved  darkness  rather  than 
light,  because  tlieir  deeds  were  evil ;  for  he  who  doeth  evil  ha- 
teth  the  light,  lest  Ids  deeds  should  be  reproved  ;  but  he  who 
doeth  truth  cometh  to  the  light,  that  his  deeds  may  be  made 
manifest,  that  they  are  wrought  in  God,''  John  iii.  19  to  2L 
"  They  who  have  done  good  shall  come  forth  to  the  resurrec- 
tion of  life,"  John  v.  29.  "  We  know  that  God  heareth  not 
sinners,  but  if  any  one  worship  God,  and  do  his  will,  him  he 
heareth,"  John  ix.  3L  "If  ye  know  these  things,  blessed  are 
ye  if  ye  do  them,""  John  xiii.  17.  "He  that  hath  my  com- 
mandments and  doeth  them,  he  it  is  that  loveth  me,  and  I  will 
love  him,  and  will  manifest  myself  to  him  ;  and  I  will  come 
to  him  and  make  my  abode  with  him.  He  that  loveth  me 
not,  kecpcth  not  my  words,''''  John  xiv.  15,  21  to  24.  "Jesus 
said,  I  am  the  vine,  and  my  Father  is  the  vine-dresser  ;  every 
branch  in  me  that  heareth  not  fruit,  he  taketh  away;  but  eve- 
ry branch  thai  heareth  fruit ,  he  will  prune  it,  that  it  may  hear 
more  fruit,'"  John  xv.  1,  2.  "  Herein  is  my  Father  glorified, 
that  ye  bring  forth  much  fruit,  and  become  my  disciples," 
John  XV.  8.  "  Ye  are  my  friends,  if  ye  do  whatsoever  I  com- 
mand you ;  I  have  chosen  you,  that  ye  may  bear  much  fruity 
and  that  your  fruit  may  remcdn,''''  John  xv.  14,  16.  "  The 
Lord  said  to  John,  Write  to  the  angel  of  the  church  at  Eph- 
esus,  /  know  thy  works :  I  have  against  thee,  that  thou  hast 
left  thy  former  charity ;  repent,  and  do  the  former  zvorks  ; 
but  otherwise,  I  will  remove  thy  candlestick  out  of  its  place," 
Rev.  ii.  1,  2,  4,  5.  "  To  the  angel  of  the  church  of  Smyrna 
write,  I  know  thy  loorks,^^  Rev.  ii.  8.  "  To  the  angel  of  the 
church  in  Pergamos  write,  I  know  thy  works;  repent,'"  Rev. 
ii.  1-3,  16.  "  To  the  angel  of  the  church  in  Thyatira  write, 
/  know  thy  works,  and  charity,  and  thy  latter  ivorks  are  more 
than  the  first,"  Rev.  ii.  19.  "  To  the  angel  of  the  church  in 
Sd.rd'is  wnie,  I  know  thy  ivorks,  thsit  thou  hast  a  name  that 
thou  livest,  but  thou  art  dead  ;  /  have  not  found  thy  ivorks 
perfect  before  God;  repent,'''  Rev.  iii.  1,  2,  3.  "To  the  an- 
gel of  the  church  in  Philadelphia  write,  /  know  thy  works,'^ 
Rev.  iii.  7,  8.     "  To  the  angel  of  the  church  of  the  Laodice- 


H  THE    DOCTRINE    OF    LIFE 

ans  write,  /  Icnoio  thy  2/wrks  ;  repent,''''  Rev.  iii.  14,  15,  19. 
"  I  heard  a  voice  from  heaven  saying,  Blessed  are  the  dead, 
which  die  in  the  Lord  from  lienceforth ;  yea,  saith  the  Spirit, 
that  they  may  rest  from  their  labors,  and  their  works  follow 
with  thcm,'^  Rev.  xiv.  13.  **  A  book  was  opened,  which  is 
that  of  life,  and  the  dead  were  judged  according  to  those  things 
which  were  written  in  the  book,  all  according  to  their  works,'* 
Rev.  XX.  12,  13.  "Behold,  I  come  quickly,  and  my  reward 
is  with  me,  that  I  may  give  to  every  one  according  to  his 
works,"  Rev.  xxii.  12.  In  like  manner  it  is  written  in  the  Old 
Testament :  "  Recompense  them  according  to  their  work,  and 
according  to  the  deed  of  their  hands,''  Jer.  xxv.  14.  "  Jeho- 
vah, whose  eyes  are  open  upon  all  the  ways  of  men,  to  give 
to  every  one  according  to  his  ways,  and  according  to  the  frmit 
of  his  works,*""  Jer.  xxxii.  19.  "I  will  visit  him  according  to 
his  ways,  and  recompense  him  according  to  his  icorks,'"  Ho- 
sea  iv.  9.  "  Jehovah  hath  dealt  with  us  according  to  our 
ways,  and  according  to  our  works,'""  Zech.  i.  6.  So  there  are 
many  places,  in  which  it  is  required  that  men  should  do  the 
statutes,  commandments,  and  laws  ;  as  in  the  following  :  **  Ye 
shall  observe  my  statutes  and  my  judgments,  which  if  a  man 
do,  he  shall  live  by  them,''  Levit.  xviii,  5.  "  Ye  shall  observe 
all  my  statutes  and  my  judgments,  to  do  them,"  Levit.  xix.  37. 
chap.  XX.  8,  chap.  xxii.  31.  *'  Blessings  are  pronounced,  if 
they  do  the  commandnifnts,  and  curses  if  they  do  them  not,'" 
Levit.  xxvi.  4  to  46.  The  children  of  Israel  were  command- 
ed to  make  to  themselves  a  fringe  on  the  borders  of  their  gar- 
ments, that  they  might  remember  all  the  precepts  of  Jehovah 
to  do  them,  Deut.  xxii.  12,  not  to  mention  a  thousand  other 
passages  to  the  same  purport.  That  works  are  what  consti- 
tute man  a  member  of  the  church,  and  that  he  is  saved  ac- 
cording thereto,  the  Lord  also  teaches  in  his  parables,  several 
of  which  imply,  that  they  who  do  good  are  accepted,  and  that 
they  who  do  evil  are  rejected  ;  as  in  the  parable  concerning  the 
husbandmen  in  the  vineyard,  Matt.  xxi.  33  to  44 ;  and  con- 
cerning the  fig-tree  which  did  not  yield  fruit,  Luke  xiii.  6 ; 
and  concerning  the  talents  and  pounds  given  to  trade  with, 
Matt.  xxv.  14  to  31.  Luke  xix.  13  to  25;  and  concerning  the 
Samaritan  who  bound  up  the  wounds  of  him  that  fell  among 
thieves,  Luke  x.  30  to  37 ;  and  concerning  the  rich  man  and 
Lazarus,  Luke  xvi.  19  to  31  ;  and  concerning  the  ten  virgins. 
Matt.  XXV.  1  to  12. 

3.  The  true  reason  why  every  one,  who  has  any  religion, 
knows  and  acknowledges  that  he  who  lives  well  will  be  saved. 


FOR    THE    NEW    JERUSALEM.  ^ 

and  that  he  who  lives  ill  will  be  condemned,  is  grounded  in 
the  conjunction  of  heaven  with  the  man  who  is  acquainted  by 
the  Word  that  there  is  a  God,  that  there  is  a  heaven  and  a 
hell,  and  that  there  is  a  life  after  death  ;  hence  is  derived  that 
general  perception.  Wherefore  in  the  doctrine  of  the  Atha- 
nasiari  Creed,  which  is  universally  received  throughout  all 
Christendom,  what  is  said  in  the  conclusion  is  universally  re- 
ceived also,  viz.  "  Jesus  Christ,  who  suffered  for  our  salva- 
tion, ascended  into  heaven,  and  sitteth  at  the  right  hand  of 
the  Father  Almighty,  whence  he  shall  come  to  judge  the  quick 
and  the  dead  ;  and  then  they  who  have  done  good  shall  enter 
into  life  eternal ^  and  they  loho  have  done  evil  into  everlasting 
jire:^ 

4.  There  are  many,  nevertheless,  in  Christian  churches,  who 
teach  that  faith  alone  is  saving,  and  not  any  good  of  life,  or 
good  work  ;  they  add  also,  that  evil  of  life,  or  evil  work,  does 
not  condemn  those  who  are  justified  by  faith  alone,  because 
they  are  in  God  and  in  grace.  But  it  is  extraordinary,  that 
although  they  teach  such  doctrines,  still  they  acknowledge 
(which  is  in  consequence  of  a  general  perception  derived  from 
heaven)  that  they  are  saved  who  live  well,  and  they  are  con- 
demned who  live  ill.  That  they  acknowledge  this,  is  evident 
from  the  exhortation,  which  is  publicly  read  in  all  churches, 
both  in  England,  in  Germany,  in  Sweden,  and  in  Denmark, 
previous  to  the  celebration  of  the  Holy  Supper.  That  in  those 
kingdoms  there  are  some  who  teach  the  doctrine  of  faith  alone, 
is  well  known.  The  exhortation,  which  is  publicly  read  in 
England  previous  to  the  celebration  of  the  sacrament  of  the 
Lord's  supper,  is  as  follows  : 

5.  "  The  way  and  means  to  be  received  as  worthy  parta- 
kers of  that  holy  table,  is,  first,  to  examine  your  lives  and  con- 
versations by  the  rule  of  God's  commandments,  and  wherein- 
soever ye  shall  perceive  yourselves  to  have  offended  either  by 
will,  word,  or  deed,  there  to  bewail  your  own  sinfulness,  and 
to  confess  yourselves  to  Almighty  God,  with  full  purpose  of 
amendment  of  life  ;  and  if  ye  shall  perceive  your  offences  to 
be  such  as  are  not  only  against  God,  but  also  against  your 
neighbors,  then  ye  shall  recbncile  yourselves  unto  them,  be- 
ing ready  to  make  restitution  and  satisfaction,  according  to 
the  utmost  of  your  power,  for  all  injuries  and  wrongs  done  by 
you  to  any  other,  and  being  likewise  ready  to  forgive  others 
that  have  offended  you,  as  ye  would  have  forgiveness  of  your 
offences  at  God's  hand;  for  otherwise  the  receiving  of  the  ho- 
ly communion  doth  nothing  else  but  increase  your  damnation. 


10  THE    DOCTRINE    OF    LIFE 

Therefore  if  any  of  you  be  a  blasphemer  of  God,  a  hinderer  or 
slanderer  of  his  Word,  an  adulterer,  or  be  in  malice  or  envy, 
or  in  any  other  grievous  crime,  repent  you  of  your  sins,  or 
else  come  not  to  the  holy  table  :  lest,  after  the  taking  of  that 
holy  sacrament,  the  devil  enter  into  you.  as  he  entered  into 
Judas,  and  fill  you  with  all  iniquity,  and  bring  you  to  destruc- 
tion both  of  body  and  soul. 

*  7.  It  was  given  me  to  ask  some  of  the  English  clergy 
who  professed  and  preached  the  doctrine  of  faith  alone,  (which 
was  done  in  the  spiritual  world,)  whether,  whilst  they  were 
reading  in  their  churches  the  above  exhortation,  in  which 
faith  is  not  even  mentioned,  they  believed  what  is  there  as- 
serted, viz.  that  if  any  do  evil  and  do  not  repent,  the  devil 
will  enter  into  them,  as  he  entered  into  Judas,  and  destroy 
both  body  and  soul  ?  They  replied,  that  in  the  state  in  which 
they  were,  whilst  reading  the  exhortation,  they  knew  and 
thought  no  other  than  that  what  they  read  was  the  truth  and 
essence  of  religion  ;  but  that  when  they  began  to  conceive 
and  compose  their  discourses  or  sermons,  they  thought  dif- 
ferently, because  they  then  thought  about  faith  as  being  the 
only  means  of  salvation,  and  about  the  good  of  life  as  being 
only  accessary  thereto  in  promoting  the  public  good.  But 
still  it  was  proved  to  conviction,  that  they  also  had  a  general 
perception,  that  whosoever  lives  well  is  saved,  and  whosoever 
lives  ill  is  condemned,  and  that  they  had  this  perception  when 
they  were  not  under  the  influence  of  their  own  proprium,  or 
selfhood. 

8.  The  reason  why  all  religion  has  relation  to  life  is,  be- 
cause every  one  after  death  is  his  own  life,  for  it  remains  the 
same  as  it  was  in  the  world,  and  is  in  no  respect  changed ; 
inasmuch  as  an  evil  life  cannot  be  converted  into  a  good  life, 
nor  a  good  life  into  an  evil  life,  these  being  opposites,  and 
conversion  into  an  opposite  is  extinction  :  it  is  on  account  of 
this  opposition  that  a  good  life  is  called  life,  and  an  evil  life 
is  called  death.  Hence  it  is  that  religion  has  relation  to  life, 
and  that  the  life  thereof  is  to  do  good.  That  man,  after 
death,  is  such  as  his  life  had  been  in  the  world,  may  be  seen 
in  the  Treatise  concerning  HeAven  and  Hell,  n.  470  to 
484. 


*  This  paragraph  is  n.  7,  and  the  preceding-  one  is  n.  5;  the  reason  of  which 
is,  because,  in  n.  5  of  the  original,  the  exhortation  to  the  sacrament  is  quoted 
in  English,  as  above,  and  n.  6  is  merely  occupied  by  a  translation  of  the  same 
into  Latin. 


FOR  THE  NEW  JERUSALEM.  11 

II.  That  no  one  can  do  Good,  which  is  really  Good, 

FROM    HIMSELF. 

9.  At  this  day  scarcely  any  one  knows,  whether  the  good 
which  he  does  be  from  himself  or  from  God;  the  reason  is, 
because  the  church  has  separated  faith  from  charity,  and  good 
is  of  charity.  A  man  gives  to  the  poor,  relieves  the  needy, 
endows  churches  and  hospitals,  promotes  the  good  of  the 
church,  of  his  country,  and  of  his  fellow-citizens,  frequents 
places  of  public  worship,  listens  attentively  to  what  is  said 
there,  and  is  devout  in  his  prayers,  reads  the  Word  and  books 
of  piety,  and  thinks  about  salvation ;  and  yet  knows  not 
whether  he  does  such  things  from  himself  or  from  God.  It  is 
possible  he  may  do  them  from  God,  and  it  is  possible  he 
may  do  them  from  himself:  if  he  does  them  from  God,  they 
are  good  ;  if  from  himself,  they  are  not  good.  Yea,  good  things 
of  a  like  nature  may  be  done  by  man  from  himself,  which  yet 
are  actually  evil,  as  is  the  case  with  what  is  hypocritical,  which 
is  grounded  in  deceit  and  artifice. 

10.  Good  things  done  from  God  and  from  man's  self,  may 
be  compared  with  gold.  Gold,  which  is  real  gold  from  its  in- 
most ground,  and  is  called  sterling  gold,  is  good  gold  :  gold 
mixed  with  silver,  is  also  gold,  but  its  goodness  is  according 
to  the  mixture  :  it  is  still  less  good  when  mixed  with  copper  : 
but  gold  artificially  made,  and  only  resembling  gold  in  color, 
is  not  good,  inasmuch  as  the  substance  of  gold  is  not  in  it. 
There  is  also  what  is  gilded  ;  as  gilded  silver,  copper,  iron, 
tin,  lead,  and  also  gilded  wood,  and  gilded  stone,  which  super- 
ficially may  appear  as  gold,  but  inasmuch  as  they  are  not  gold, 
they  are  esteemed,  either  according  to  the  excellence  of  the 
workmanship,  or  according  to  the  value  of  the  gilded  materi- 
al, or  according  to  the  value  of  the  gold  which  may  be  scrap- 
ed off:  these  differ  in  goodness  from  real  gold,  as  a  man's 
clothes  differ  from  the  man  himself  It  is  possible,  also,  that 
rotten  wood,  and  dross,  yea,  and  even  dung,  may  be  overlaid 
with  gold  ;  this  is  gold  which  may  be  compared  with  pharisai- 
cal  good. 

11.  Man  has  the  skill  to  discern  whether  gold  be  substan- 
tially good,  whether  it  be  mixed  and  counterfeit,  and  whether 
it  be  only  a  covering  of  gold  ;  but  he  has  not  the  skill  to  dis- 
cern whether  the  good  which  he  does  be  in  itself  good  :  this 
only  he  knows,  that  good  from  God  is  good,  and  that  good 
from  man  is  not  good :  Wherefore,  it  being  of  importance  to 


12  THE    DOCTRINE    OF    LIFE 

salvation,  to  know,  whether  the  good  which  he  does  be  from 
God,  or  whether  it  be  not  from  God,  it  is  expedient  that  it  should 
be  revealed.  But  before  it  is  revealed,  it  may  be  necessary 
to  speak  concerning  the  various  kinds  of  good. 

12.  There  is  civil*  good,  moral  good  and  spiritual  good. 
Civil  good  is  that  which  a  man  does  whilst  acting  under  the 
influence  of  civil  law  ;  and  by  this  good,  and  according  to  it, 
he  is  a  citizen  in  the  natural  world.  Moral  good  is  that  which 
a  man  does  whilst  acting  under  the  influence  of  the  law  of 
reason  ;  and  by  this  good,  and  according  to  it,  he  is  a  man. 
Spiritual  good  is  what  a  man  does  whilst  acting  under  the  in- 
fluence of  a  spiritual  law  :  and  by  this  good,  and  according  to 
it,  he  is  a  citizen  in  the  spiritual  world.  These  three  kinds 
of  good  follow  in  this  order  ;  spiritual  good  is  the  supreme,  mor- 
al good  is  the  middle,  and  civil  good  is  the  ultimate,  or  lowest. 

13,  The  man  who  is  principled  in  spiritual  good,  is  a  mor- 
al man,  and  also  a  civil  man  ;  whereas  the  man  who  is  not 
principled  in  spiritual  good,  appears  as  if  he  was  a  moral  and 
civil  man,  but  still  he  is  not  so  in  reality.  The  reason  why 
the  man  who  is  principled  in  spiritual  good  is  a  moral  and 
civil  man,  is,  because  spiritual  good  has  the  essence  of  good 
in  it,  and  consequently  moral  and  civil  good  also.  The  es- 
sence of  good  cannot  possibly  originate  in  any  other  but  in 
Him,  who  is  good  itself  Give  to  thought  its  utmost  range, 
call  forth  all  its  powers,  and  inquire  whence  it  is  that  good  is 
good,  and  you  will  perceive  that  it  is  from  its  esset,  and  that 
that  is  good  which  has  in  it  the  esse  of  good  ;  consequently, 
that  that  is  good,  which  is  from  good  itself,  that  is,  from  God; 
consequently,  that  good  not  from  God,  but  from  man,  is  not 
good. 

*  The  term  Civil  is  here  used  to  denote  what  appertains  to  the  state,  or 
the  community,  to  which  man  belongs  here  on  earth  5  according  to  which  sense, 
Civil  good  is  that,  which  is  connected  with,  and  conducive  to,  the  common 
good  of  the  slate,  or  community,  and  is  regulated  by  the  laws  thereof.  Ac- 
cording to  the  same  sense,  a  Civil  man,  (see  n.  13,)  is  one  who  consults  the 
good  of  the  state  or  community  to  which  he  belongs,  by  submitting  his  conduct 
to  the  regulation  of  its  laws. 

+  It  is  not  possible  to  express,  by  any  single  word  in  our  language,  the  precise 
idea  which  the  author  here  means  to  convey  by  the  word  Esse.  The  reader, 
who  is  acquainted  with  the  Latin  tongue,  will  readily  apprehend  the  full  mean- 
ing of  the  term  :  It  may  be  expedient,  however,  in  order  to  assist  the  concep- 
tion of  the  unlearned,  to  observe,  that  by  the  term  Esse  is  expressed  the  in- 
most ground  or  principle  of  a  thing's  existence  ;  and  when  applied  here  to  good, 
it  signifies  good  in  its  inmost  ground  or  principle,  which  is  God  ;  and  that  noth- 
ing therefore  is  really  good,  but  what  has  its  ground  or  principle  of  goodness  in 
God.  The  same  term  Esse  is  applied  below,  n.  43  and  48,  to  the  human  will, 
to  distinguish  it  from  the  understanding,  the  understanding  being  only  an  exist- 
ence, whose  Esse,  or  ground  of  being,  is  in  the  will. 


FOR    THE    NEW    JERUSALEM.  13 

14.  From  what  was  said  in  the  Doctrine  concerning  the 
Sacred  Scripture,  n.  27,  28,  3S,  it  may  be  seen  that  the 
supreme,  the  middle,  and  the  uhimate,  make  a  one,  like  end, 
cause,  and  effect,  and  that,  in  consequence  of  making  a  one, 
the  end  itself  is  called  the  first  end,  the  cause  the  middle  end, 
and  the  effect  the  ultimate  end.  Hence  it  will  be  evident, 
that  in  the  case  of  the  man  who  is  principled  in  spiritual  good, 
moral  good  with  him  is  middle  spiritual  good,  and  that  civil 
good  is  ultimate  spiritual  good.  Hence  then  it  is,  as  already 
observed,  that  the  man  who  is  principled  in  spiritual  good, 
is  a  moral  man,  and  a  civil  man  ;  and  that  the  man  who  is  not 
principled  in  spiritual  good,  is  neither  a  moral  nor  a  civil  man, 
but  only  appears  to  be  so  ;  though  he  appears  to  be  so  both  to 
himself  and  also  to  others. 

15.  The  reason  why  a  man,  who  is  not  spiritual,  can  still 
think,  and  thence  discourse  rationally,  like  a  spiritual  man,  is, 
because  the  understanding  of  man  is  capable  of  being  elevated 
into  the  light  of  heaven,  which  is  truth,  and  of  seeing  by  that 
light ;  but  it  is  possible  for  the  will  of  man  not  to  be  elevated 
in  like  manner  into  the  heat  of  heaven,  which  is  love,  and  act 
under  its  influence.  Hence  it  is,  that  truth  and  love  do  not 
make  a  one  with  man,  unless  he  be  spiritual  :  hence  also  it  is 
that  man  can  exercise  his  faculty  of  speech  :  this  likewise 
forms  a  ground  of  distinction  between  man  and  beast.  It  is 
owing  to  the  understanding's  being  capable  of  elevation  to 
heaven  without  an  elevation  of  the  will  at  the  same  time,  that 
man  has  the  capacity  of  being  reformed,  and  of  becoming 
spiritual  :  but  he  never  is  reformed  and  rendered  spiritual, 
until  the  will  is  elevated  also.  By  virtue  of  this  faculty,  en- 
joyed by  the  understanding  above  that  of  the  will,  man  is  ca- 
pable of  thinking  rationally,  and  thence  of  discoursing  ration- 
ally, like  one  that  is  spiritual,  whatsoever  be  his  nature  and 
quality,  even  though  he  be  principled  in  evil  :  nevertheless  it 
does  not  hence  follow  that  he  is  rational ;  and  the  reason  is, 
because  the  understanding  does  not  lead  the  will,  but  the  will 
the  understanding,  the  latter  only  teaching  and  pointing  out 
the  way  ;  as  was  observed  in  the  Doctrine  concerning  the 
Sacred  Scripture,  n.  115:  and  so  long  as  the  will  is  not, 
with  the  understanding,  in  heaven,  the  man  is  not  spiritual, 
and  consequently  not  rational  :  for  when  he  is  left  to  his  own 
will,  or  to  his  own  love,  then  he  rejects  the  rational  conclu- 
sions of  his  understanding  concerning  God,  concerning  heav- 
en, and  concerning  eternal  life ;  and  assumes  in  their  place, 
such  conclusions  as  are  in  agreement  with  the  love  of  his  will, 

2 


14  THE    DOCTRINE    OF    LIFE 

and  calls  them  rational.  But  this  subject  is  entered  into  more 
at  length,  in  the  work  entitled  Angelic  Wisdom  concerning 
THE  Divine  Love  and  Wisdom. 

16.  In  the  following  pages,  they  who  do  good  from  them- 
selves shall  be  called  natural  men,  inasmuch  as  what  is  moral 
and  civil  with  them,  is,  as  to  its  essence,  natural :  but  they 
who  do  good  from  the  Lord,  shall  be  called  spiritual  men,  in- 
asmuch as  what  is  moral  and  civil  with  them,  is,  as  to  its  es- 
sence, spiritual. 

17.  That  no  one  can  do  any  good,  which  is  really  good, 
from  himself,  the  Lord  teaches  in  Joh^i  •  **  A  man  cannot 
take  any  thing,  unless  it  he  given  him  from  heaven,^''  iii.  27. 
And  again  :  "  He  who  ahidcth  in  me,  and  I  in  him,  the  same 
bring  cth  forth  much  f'uit ;  for  without  me  ye  can  do  nothings* 
XV.  5.  He  who  abideth  in  me,  and  I  in  him,  the  same  bring- 
eth  forth  much  fruit,  signifies,  that  all  good  is  from  the  Lord ; 
fruit  signifying  good  :  without  me  ye  can  do  nothing,  signifies 
that  no  one  can  do  good  from  himself  They  who  believe  in 
the  Lord,  and  do  good  from  him,  are  called  sons  of  light, 
John  xii.  36  ;  Luke  xvi.  8  ;  and  sons  of  the  marriage,  Mark 
ii.  19;  and  sons  of  the  resurrection,  Luke  xx.  36;  and  sons 
of  God,  Luke  xx.  36,  John  i.  12  ;  and  horn  of  God,  John  i. 
13  ;  and  it  is  said  of  such,  that  they  shall  see  God,  Matt.  v.  8 ; 
and  that  the  Lord  shall  make  his  abode  with  them,  John  xiv. 
23  ;  and  that  they  have  the  faith  of  God,  Mark  xi.  22 ;  and 
that  their  toorks  are  done  from  God,  John  iii.  21.  This  is 
summed  up  in  these  words,  "  As  mavy  as  received  Him,  to 
them  gave  he  power  to  become  the  sons  of  God,  even  to  them 
that  believe  in  his  name,  tcho  are  born,  not  of  bloods,  nor  of 
the  icill  of  the  flesh,  nor  of  the  icill  of  man,  but  of  God,''''  John 
i.  12,  13.  To  believe  in  the  name  of  the  Son  of  God,  is  to 
believe  the  Word,  and  to  live  according  thereto  ;  the  will  of 
the  flesh  is  i\ie  proprium  or  self-hood  of  man's  will,  which  in 
itself  is  evil  ;  and  the  will  of  man  {vir)  is  the  proprium  of  his 
understanding,  which  in  itself  is  the  false  derived  from  evil : 
they  who  are  born  thereof,  are  those  who  will  and  act,  and 
think  and  speak,  from  their  proprium :  they  who  are  born  of 
God,  are  those  who  will  and  act,  and  think  and  speak,  from 
the  Lord.  In  short,  that  is  not  good  which  is  from  man,  but 
that  which  is  from  the  Lord. 


FOR   THE    NEW    JERUSALEM.  15 


III.  That  so  far  as  Man  shuns  Evils  as  Sins,  so  far 

HE    does    what    is    GoOD,  NOT    FROM    HIMSELF,    BUT    FROM 

THE  Lord. 

18.  Who  does  not  know,  or  has  it  not  in  his  power  to  know, 
that  evils  prevent  the  Lord's  entrance  into  man  ?  For  evil  is 
hell,  and  the  Lord  is  heaven ;  and  hell  and  heaven  are  oppo- 
sites ;  so  far,  therefore,  as  man  is  in  the  one,  so  far  it  is  not 
possible  for  him  to  be  in  the  other  ;  for  one  acts  against  and 
destroys  the  other. 

19.  Man,  during  his  abode  in  the  world,  is  in  the  midst 
between  hell  and  heaven  :  beneath  is  hell,  and  above  is  heaven  : 
and  he  is  kept  in  the  liberty  of  turning  himself  either  to  hell 
or  to  heaven  ;  if  he  turns  himself  to  hell,  he  turns  himself 
away  from  heaven,  but  if  he  turns  himself  to  heaven,  he  turn» 
himself  away  from  hell.  Or,  what  amounts  to  the  same,  man, 
during  his  abode  in  the  world,  is  in  the  midst  between  the 
Lord  and  the  devil,  and  is  kept  in  the  liberty  of  turning  him- 
self either  to  the  one  or  to  the  other  ;  if  he  turns  himself  to 
the  devil,  he  turns  himself  away  from  the  Lord,  but  if  he  turns 
himself  to  the  Lord,  he  turns  himself  away  from  the  devil. 
Or,  what  is  the  same  thing,  man  during  his  abode  in  the 
world  is  in  the  midst  between  evil  and  good,  and  is  kept  in 
the  liberty  of  turning  himself  either  to  the  one  or  to  the  other ; 
if  he  turns  himself  to  evil,  he  turns  himself  away  from  good, 
but  if  he  turns  himself  to  good,  he  turns  himself  away  from 
evil. 

20.  It  has  just  been  asserted,  that  man  is  kept  in  the  lib- 
erty of  turning  himself  this  way  or  that :  but  it  is  to  be  ob- 
served, that  every  man  has  this  liberty,  not  from  himself,  but 
from  the  Lord  ;  wherefore  it  is  said  that  he  is  kept  in  it. 
Concerning  the  equilibrium  between  heaven  and  hell,  and 
man's  being  therein,  and  thence  in  freedom,  see  the  Treatise 
on  Heaven  and  Hell,  n.  589  to  596,  and  n.  597  to  603. 
That  every  man  is  kept  in  freedom,  and  that  freedom  is  never 
taken  away  from  any  one,  will  be  shown  in  its  proper  place. 

21.  From  these  considerations  it  is  manifest,  that  so  far 
as  man  shuns  evils,  so  far  he  is  with  the  Lord,  and  in  the 
Lord  ;  and  so  far  as  he  is  in  the  Lord,  so  far  he  does  good, 
not  from  himself,  but  from  the  Lord.  Hence  results  this 
general  law;  That  so  far  as  any  one  shuns  what  is  evil. 
so  far  he  does  what  is  good 


16  THE  DOCTRINE  OF  LIFE 

22.  But  herein  two  things  are  required  :  the  first  is,  that  a 
man  ougiit  to  shun  evils  because  they  are  sins,  that  is,  be- 
cause they  are  infernal  and  diabolical,  consequently  against 
the  Lord  and  against  divine  laws.  The  second  is,  that  a  man 
ought  to  shun  evils  as  sins,  as  from  himself,  but  to  know  and 
believe  that  he  does  so  from  the  Lord.  But  tliese  two  requi- 
sites will  be  treated  of  in  the  following  articles. 

23.  From  what  has  been  said,  these  three  consequences 
follow  :  I.  That  if  a  man  wills  and  does  what  is  good,  before 
he  shuns  evils  as  sins,  the  good  things  which  he  wills  and 
does  are  not  good.  IL  That  if  a  man  thinks  and  speaks  such 
things  as  are  pious,  and  does  not  shun  evils  as  sins,  the  pious 
things  which  he  thinks  and  speaks  are  not  pious.  IIL  That 
if  a  man  has  much  knowledge,  and  much  wisdom,  and  does 
not  shun  evils  as  sins,  he  has  no  wisdom. 

24.  I.  The  reason  why  The  good  things  which  a  man  wills 
and  does  are  not  good,  before  he  shuns  evils  as  sins,  is,  because, 
before  this,  he  is  not  in  the  Lord,  as  was  said  above.  As  for 
example  :  if  he  gives  alms  to  the  poor,  relieves  the  needy,  en- 
dows churches  and  hospitals,  does  good  to  the  church,  to  his 
country,  and  to  his  fellow-citizens ;  teaches  the  gospel  and 
converts  souls ;  discharges  his  duty  as  a  judge  with  justice,  as 
a  trader  with  sincerity,  and  as  a  citizen  with  uprightness  ;  and 
yet  makes  light  of  evils  as  sins,  as  the  evils  of  fraud,  of  adul- 
tery, of  hatred,  of  blasphemy,  and  such  like  ;  in  this  case,  it 
is  not  possible  he  can  do  any  good  but  such  as  is  inwardly 
evil,  inasmuch  as  he  does  it  from  himself,  and  not  from  the 
Lord ;  consequently,  he  himself  is  in  it,  and  not  the  Lord ; 
and  the  good  actions  in  which  man  himself  is,  are  all  defiled 
with  his  evils,  and  regard  himself  and  the  world.  Neverthe- 
less, those  same  actions  above  enumerated  are  inwardly  good, 
if  a  man  shuns  evils  as  sins  ;  as  the  evils  of  fraud,  of  adultery, 
of  hatred,  of  blasphemy,  and  such  like;  for,  in  this  case,  he 
does  them  from  the  Lord,  and  they  are  said  to  be  ivrought  in 
God,  John  iii.  19,  20,  2L 

25.  II.  The  reason  why  The  pious  things  which  a  man 
thinks  and  speaks,  before  he  shuns  evils  as  sins,  are  not  pious ^ 
is,  because  he  is  not  in  the  Lord.  As  for  example  :  if  he  fre- 
quents places  of  public  worship,  attends  devoutly  to  what  is 
there  preached,  reads  the  Word  and  books  of  piety,  partakes 
of  the  sacrament  of  the  Lord's  supper,  is  instant  in  daily  pray- 
er ;  yea,  if  he  even  thinks  much  concerning  God  and  salva- 
tion, and  yet  makes  light  of  evils  which  are  sins,  as  the  evils 


FOR  THE  NEW  JERUSALEM.  17 

of  fraud,  of  adultery,  of  hatred,  of  blasphemy,  and  such  like ; 
in  this  case,  the  pious  things  which  he  thinks  and  speaks  are 
inwardly  not  pious,  inasmuch  as  the  man  himself,  with  his 
evils,  is  in  them :  he,  indeed,  at  such  time  is  ignorant  of  this, 
but  nevertheless  those  evils  are  within,  and  escape  his  obser- 
vation ;  for  he  is  as  a  fountain  whose  water  is  impure,  by  rea- 
son of  the  impurity  of  its  source.  His  religious  exercises, 
therefore,  are  either  the  effect  of  habit  only,  or  they  are  mer- 
itorious, or  they  are  hypocritical :  they  ascend,  indeed,  towards 
heaven,  but,  like  smoke  in  the  air,  soon  change  their  course, 
and  fall  down  again. 

26.  It  has  been  given  me  to  see  and  hear  many  after  death 
who  were  enumerating  their  good  works  and  exercises  of  pie- 
ty, such  as  are  mentioned  above,  n.  24,  25,  and  still  more  than 
those :  amongst  them  I  also  saw  some  who  had  lamps  and  no 
oil :  and  inquiry  was  made  whether  they  had  shunned  evils  as 
sins,  and  it  was  found  that  they  had  not ;  wherefore  it  was  de- 
clared to  them  that  they  were  evil.  They  were  also  seen  af- 
terwards to  enter  into  caverns,  inhabited  by  evil  spirits  of  a 
like  nature  with  themselves. 

27.  III.  The  reason  why  Blan  has  no  ivisdom,  unless  he 
shuns  evils  as  sins,  notwithstanding  his  hdng  skilful  and  wise 
in  many  things,  is,  because  his  wisdom  is  from  himself,  and 
not  from  the  Lord.  As  for  example :  if  he  be  skilful  in  church 
doctrines,  and  has  a  perfect  knowledge  of  whatever  relates 
thereto  ;  if  he  knows  how  to  confirm  such  doctrines  by  the 
Word,  and  by  his  own  reasonings ;  if  he  be  versed  in  the  doc- 
trines of  former  churches,  and  at  the  same  time  in  the  decrees 
of  all  councils  ;  nay,  if  he  even  knows  truths,  and  also  sees  and 
understands  them,  so  as  to  be  perfectly  acquainted  with  the  na- 
ture of  faith,  of  charity,  of  piety,  of  repentance  and  the  remission 
of  sins,  of  regeneration,  of  baptism  and  the  holy  supper,  of  the 
Lord,  and  of  redemption  and  salvation;  still  he  is  not  wise, 
unless  he  shuns  evils  as  sins  :  for,  until  evils  are  so  shunned, 
knowledges  are  without  life,  appertaining  to  the  understand- 
ing only,  and  not  to  the  will ;  in  which  case  they  presently 
perish,  for  a  reason  spoken  of  above,  n.  15  :  after  death  also 
the  man  himself  casts  them  oif,  because  they  do  not  agree 
with  the  love  of  his  will.  Still,  however,  knowledges  are  high- 
ly necessary,  because  they  teach  how  a  man  ought  to  act;  and 
when  he  brings  them  into  act,  then  they  become  alive  in  him, 
and  not  before. 

28.  All  that  has  been  said  above  is  taught  in  many  pas- 
sages of  the  Word,  of  which  it  may  suffice  to  adduce  the  fol- 


18  THE  DOCTRINE   OF  LIFE 

lowing.  The  Word  teaches  that  no  one  can  be  in  good,  and, 
at  the  same  time,  in  evil ;  or,  what  is  the  same  thing,  that  no 
one  can,  as  to  his  soul,  be  in  heaven,  and,  at  the  same  time,  in 
hell.  This  is  taught  in  the  following  passages  :  "  No  one  can 
serve  two  masters :  for  he  will  cither  hate  the  one  and  love  the 
other;  or  he  will  cleave  to  the  one  and  despise  the  other:  ye 
cannot  serve  God  and  3Ia?muon"  Matt.  vi.  24.  "  How  can 
ye,  being  evil,  speak  good  things  ?  for  out  of  the  abundance  of 
the  heart  the  mouth  speaheth.  A  good  man  out  of  the  good 
treasure  of  his  heart  bringeth  forth  good  things,  and  an  evil 
man  out  of  the  evil  treasure  bringeth  forth  evil  things, ^^  Matt, 
xii.  34,  35.  "^  good  tree  bringeth  not  forth  evil  fruit,  neither 
doth  an  evil  tree  bring  forth  good  fruit :  every  tree  is  known 
by  its  oivn  fruit :  for  men  do  not  gather  fgs  of  thorns,  nor  of 
a  bramble-bush  gather  they  grapes,''  Luke  vi.  43,  44. 

29.  The  Word  teaches  also  that  no  one  can  do  good  from 
himself,  but  from  the  Lord  :  '^ Jesus  said,  I  am  the  vine,  and 
my  Father  is  the  vine-dresser ;  every  branch  in  me  which  bear- 
eth  not  fruit,  he  taketh  away ;  but  every  branch  that  beareth 
fruit  he  id II  prune,  that  it  may  bear  more  fruit.  Abide  in 
vie,  and  I  in  you:  as  the  branch  cannot  bear  fruit  of  itself , 
UJilcss  it  abide  in  the  vine,  so  neither  can  ye,  unless  ye  abide  in 
me.  I  am  the  vine,  ye  are  the  branches ;  he  that  abidcth  in 
me,  and  I  in  him,  the  same  beareth  much  fruit ;  for  without 
me  ye  can  do  nothing.  If  a  man  abide  not  in  me,  he  is  cast 
forth  as  a  branch,  and  withercth,  and  they  gather  him,  and  he 
is  cast  into  the  f  re,  and  is  bmmcd,"  John  xv.  1  to  6. 

30.  The  Word  teaches,  also,  that  so  far  as  man  is  not  puri- 
fied from  evils,  his  good  deeds  are  not  good,  nor  are  his  pious 
acts  pious,  neither  is  he  wise  ;  and  vice  versa.  This  is  taught 
m  the  following  passages  :  "  Wo  unto  you,  scribes  and  Phari- 
sees, hypocrites  !  for  ye  are  like  to  whitened  sepulchres,  ivhich 
indeed  appear  beautiful  without,  but  within  are  full  of  the 
hones  of  the  dead,  and  of  all  uncleanness ;  so  also  ye  indeed  ap- 
pear oidwardly  righteous,  but  ivithin  ye  are  full  of  hypocrisy 
and  iniquity.  Wo  unto  you  !  for  ye  cleans^  the  oidside  of  the 
cup  and  platter,  but  within  they  are  full  of  extortion  and  ex- 
cess. Thou  blijid  Pharisee  !  cleanse  first  the  inside  of  the  cup 
and  platter,  that  the  outside  may  be  clean  also,'''  Matt,  xxiii. 
25  to  28.  And  also  from  these  words  in  Isaiah  :  "  Hear  the 
words  of  Jehovah,  ye  princes  of  Sodom,  hear  the  law  of  our 
God,  ye  people  of  Gomorrah :  To  ivhat  purpose  is  the  multi- 
tude of  your  sacrifices  unto  me  ?  Bring  no  more  the  oblation 
of  vanity ;  incense  is  an  abomination  to  me^  the  new  moon,  and 


FOR  THE  NEW  JERUSALEM.  19 

the  sahbatk ;  I  cannot  bear  iniquity :  Your  new  moons  and 
appointed  feasts  my  soul  hateth ;  wherefore,  when  ye  spread 
forth  your  hands,  I  hide  mine  eyes  from  you ;  yea,  ichen  ye 
multiply  prayer,  I  do  not  hear;  your  hands  are  full  of  bloods. 
Wash  ye,  make  you  clean ;  remove  the  evil  of  your  doings 
from  before  mine  eyes;  cease  to  do  evil:  though  your  sins  be 
as  scarltt,  they  shall  be  as  white  as  snow;  though  they  be  red 
like  crimson,  they  shall  be  as  loool,"  i.  10  to  18 ;  the  summary 
sense  of  which  words  is,  that,  unless  a  man  shuns  evils,  all 
things  relating  to  divine  worship,  as  performed  by  him,  are 
void  of  goodness,  and  in  like  manner  all  his  works ;  for  it  is 
said,  I  cannot  bear  iniquity,  make  you  clean,  remove  the  evil 
of  your  doings,  cease  to  do  evil.  So  in  Jeremiah  :  "  Return 
ye  every  one  from  his  evil  way,  and  make  your  works  good,^* 
XXXV.  15. 

That  the  same  are  not  wise  appears  also  from  Isaiah  :  ^^Wo 
to  them  that  are  wise  in  their  own  eyes,  and  intelligent  before 
their  own  face,''  v.  21.  And  again  :  "  77«c  ivisdom  of  the 
wise,  and  the  understanding  of  the  intelligent ,  shall  perish. 
JVo  unto  them  that  are  profoundly  wise, — and  their  works  are 
done  in  darkness,"  xxix.  14,  15.  And  again:  '■''Wo  unto 
them,  that  go  down  into  Egypt  for  help,  and  stay  on  horses, 
and  trust  in  chariots  because  they  are  many,  and  in  horsemen 
because  they  are  strong,  but  look  not  to  the  Holy  One  of  Is- 
rael, and  do  not  seek  Jehovah.  But  he  will  arise  against  the 
house  of  the  evil  doers,  and  against  the  help  of  them  that  zvork 
iniquity :  for  Egypt  is  man  and  not  God,  and  the  horses  there- 
of are  flesh  and  not  spirit,''  xxxi.  1,  2,  8.  Man's  own  intelli- 
gence is  thus  described  :  Egypt  denotes  science  ;  a  horse  de- 
notes understanding  thence  derived  ;  a  chariot  denotes  doc- 
trine thence  derived;  a  horseman  denotes  intelligence  from 
the  same  origin  ;  of  all  which  it  is  said.  Wo  unto  them 
who  do  not  look  to  the  Holy  One  of  Israel,  and  do  not  seek 
Jehovah :  their  destruction  by  evils  is  meant  by  his  arising 
against  the  house  of  the  evil  doers,  and  against  the  help  of 
them  that  work  iniquity  :  that  the  above  things  originate  in 
man's  proprium,  and  consequently  have  no  life  in  them,  is 
meant  by  Egypt  being  man  and  not  God,  and  by  the  horses 
thereof  being  flesh  and  not  spirit ;  man  and  flesh  denote  man's 
proprium;  God  and  spirit  are  life  from  the  Lord;  the  horses 
of  Egypt  are  man's  own  intelligence.  There  are  several  oth- 
er passages  in  the  Word,  which  thus  describe  intelligence  de- 
rived from  man's  self,  and  derived  from  the  Lord,  which  pas- 
sages are  to  be  understood  only  by  means  of  the  spiritual  sense. 


20  THE  DOCTRINE  OF  LIFE 

That  no  one  will  be  saved  by  the  good  deeds  which  pro- 
ceed from  self,  because  they  are  not  good,  appears  from  the 
following  passages  :  ^'Not  every  man  that  saith  unto  me,  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven,  but  he  that  do- 
eth  the  will  of  my  Father.  Many  will  say  unto  me  in  that 
day,  Lord,  Lord,  have  we  not  prophesied  by  thy  name,  and  by 
thy  name  cast  out  devils,  and  by  thy  name  done  many  mighty 
works  7  But  then  will  I  prof  ess  unto  them,  I  never  knew  you  ; 
depart  from  me,  ye  that  work  iniquity,"  Matt.  vii.  21,  22, 
23.  And  in  another  place :  "  Then  shall  ye  begin  to  stand 
without,  and  to  knock  at  the  door,  saying.  Lord,  open  to  us ; 
and  ye  shall  begin  to  say.  We  have  eaten  in  thy  presence,  and 
have  drunken,  and  thou  hast  taught  in  our  streets :  but  he  will 
say,  I  say  unto  you,  I  know  you  not  whence  you  are ;  depart 
from  me,  all  ye  workers  of  iniquity,"  Luke  xiii.  25,  26,  27. 
For  all  such  are  like  unto  the  Pharisee,  ^^  who  stood  and  pray- 
ed  in  the  temple,  saying,  that  he  was  not  as  other  men,  an  ex- 
tortioner, unjust,  an  adulterer,  that  he  fasted  twice  in  the  week^ 
and  gave  tithes  of  all  that  he  possessed,"  Luke  xviii.  11  to  14. 
They  are  also  those  who  are  called  "  unprofitable  servants,^* 
Luke  xvii.  10. 

31.  It  is  a  truth  that  no  man  can  do  good,  which  is  really 
good,  from  himself;  but  so  to  apply  this  truth  as  to  destroy 
all  tlie  good  of  charity  performed  by  the  man  who  shuns  evils 
as  sins,  is  an  enormous  perversion  :  for  it  is  diametrically 
contrary  to  the  Word,  which  enjoins  man  to  do  good :  it  is 
also  contrary  to  the  precepts  of  love  towards  God  and  our 
neighbor,  on  which  hang  all  the  law  and  the  prophets  ;  and 
it  undermines  and  overturns  the  whole  of  religion ;  for  every 
one  knows  that  religion  consists  in  doing  good,  and  that  eve- 
ry one  will  be  judged  according  to  his  deeds.  Man's  nature 
is  such  that  he  can  shun  evils  as  of  himself  by  virtue  of  a 
power  communicated  to  him  by  the  Lord,  if  so  be  he  implores 
it ;  and  when  this  is  the  case,  the  good  which  he  does  is  from 
the  Lord. 


IV.    That  so  far  as  any  one  shuns  Evils  as  Sins,  so  far 
HE  LOVES  Truths. 

32.  There  are  two  universals  which  proceed  from  the 
Lord,  divine  good  and  divine  truth  :  divine  good  is  of  his 
divine  love,  and  divine  truth  is  of  his  divine  wisdom.  Those 
two  in  the  Lord  are  a  one,  and  thence  proceed  as  a  one  from 
him;  but  they  are  not  received  as  a  one  by  the  angels  in 


FOR  THE  NEW  JERUSALEM.  21 

heaven,  and  by  men  on  earth.  There  are  angels  and  men 
who  receive  more  of  divine  truth  than  of  divine  good,  and 
there  are  others  who  receive  more  of  divine  good  than  of  di- 
vine truth ;  hence  it  is  that  the  heavens  are  distinguished  in- 
to two  kingdoms,  one  of  which  is  called  the  celestial  kingdom, 
the  other  the  spiritual  kingdom  :  the  heavens  which  receive 
more  of  the  divine  good  constitute  the  celestial  kingdom,  but 
those  which  receive  more  of  the  divine  truth  constitute  the 
spiritual  kingdom.  Concerning  these  two  kingdoms,  into 
which  the  heavens  are  distinguished,  see  the  Treatise  on 
Heaven  and  Hell,  n.  20  to  28.  But  still  the  angels  of  all 
the  heavens  are  so  far  in  wisdom  and  intelligence,  as  good 
with  them  makes  a  one  with  truth ;  the  good  which  does  not 
make  a  one  with  truth  is  to  them  not  good  ;  and  the  truth 
which  does  not  make  a  one  with  good  is  to  them  not  truth.* 
Hence  it  appears,  that  good  conjoined  with  truth  constitutes 
love  and  wisdom  with  angel  and  with  man ;  and  whereas  an 
angel  is  an  angel  by  virtue  of  love  and  wisdom  appertaining 
to  him,  and  in  like  manner  man  is  man,  it  is  evident,  that 
good  conjoined  with  truth  causes  an  angel  to  be  an  angel  of 
heaven,  and  causes  a  man  to  be  a  man  of  the  church. 

33.  Inasmuch  as  good  and  truth  are  a  one  in  the  Lord,  and 
proceed  as  a  one  from  him,  it  follows,  that  good  loves  truth, 
and  truth  loves  good,  and  that  they  desire  to  be  a  one. 
The  like  is  true  of  their  opposites  :  evil  loves  the  false,  and 
the  false  loves  evil,  and  they  are  desirous  of  being  a  one.  In 
the  following  pages,  we  will  call  the  conjunction  of  good  and 
truth  the  celestial  marriage,  and  the  conjunction  of  evil  and 
the  false  the  infernal  marriage. 

*  This  may  be  exemplified  by  considering-  the  operations  and  relations  of 
love;  motive,  or  inchnation,  in  the  human  mind.  Strength  of  affection  or  incli- 
nation, without  the  concomitancy  of  true  wisdom  to  bound  or  direct  it,  is  actu- 
ally the  cause  of  much  evil  in  the  world,  and  consequently  so  far  not  good ; 
and,  on  the  other  hand,  clear  views  of  what  is  right  and  fit  to  be  done,  if  there 
is  a  want  of  inclination  or  strength  of  motive  to  put  a  man  onward  to  do  it,  are 
so  far  short  of  real  wisdom,  which  consists  not  merely  in  knowing,  but  in  doing 
what  is  right.  Thus  our  author  in  other  places  of  his  works  observes,  that  love 
without  wisdom  is  nothing — for  it  wants  quality  or  form  ;  and  wisdom  without 
love  is  nothing — for  it  wants  essence  or  energy ;  but  love  and  wisdom  joined 
are  every  thing. 

As  to  what  is  said  about  the  angels  of  the  different  kingdoms,  his  sense  is 
very  clear  to  any  one  who  has  read  his  other  works ;  which  is,  that  love  or  af- 
fection is  the  distinguishing  character  of  the  celestial  angels,  and  judgment  or 
intelhgence  the  distinguishmg  character  of  the  angels  of  the  spiritual  kmgdom  ; 
not  that  the  angels  of  the  celestial  kingdom  want  wisdom,  for  they  are  the  ws- 
est  angels,  or  that  the  angels  of  the  spiritual  kingdom  are  without  love.  The 
difference  of  the  male  and  female  character  may  elucidate  this :  the  male 
character  is  that  of  judgment — the  female  that  of  love  and  affection  j  not  that 
men  are  void  of  affection,  or  women  without  judgment. 


22  THE  DOCTRINE  OF  LIFE 

34.  It  is  a  consequence  of  what  has  been  said,  that  so  far 
as  any  one  shuns  evils  as  sins,  so  far  he  loves  truths,  for  so 
far  he  is  principled  in  good,  according  to  what  was  shown  in 
the  foregoing  article.  And,  on  the  other  hand,  so  far  as  any 
one  does  not  shun  evils  as  sins,  so  far  he  does  not  love  truths, 
because  so  far  he  is  not  principled  in  good. 

35.  A  man  who  does  not  shun  evils  as  sins  may  indeed 
love  truths,  but  then  he  does  not  love  them  because  they  are 
truths,  but  because  they  serve  to  extend  his  reputation,  whence 
he  derives  honor  or  gain ;  wherefore,  when  they  are  no  long- 
er subservient  to  this  end,  he  ceases  to  love  them. 

36.  Good  relates  to  the  will,  truth  to  the  understanding. 
From  the  love  of  good  in  the  will  proceeds  the  love  of  truth 
in  the  understanding  ;  from  the  love  of  truth  proceeds  the 
perception  of  truth  ;  from  the  perception  of  truth  the  thought 
of  truth  ;  and  from  these  comes  the  acknowledgment  of  truth, 
which  is  faith  in  its  genuine  sense.  That  this  is  the  order  of 
progression  from  the  love  of  good  to  faith,  will  be  proved  in 
the  Treatise  concerning  the  Divine  Love  and  the  Di- 
vine Wisdom. 

37.  Inasmuch  as  good  is  not  good,  as  was  above  observed, 
unless  it  be  conjoined  with  truth,  consequently  good  cannot  be 
said  to  exist  till  it  be  so  conjoined :  nevertheless,  it  continual- 
ly wills  to  exist ;  wherefore,  in  order  to  its  existence,  it  de- 
sires and  procures  to  itself  truths,  from  whence  it  derives  its 
nourishment  and  formation.  This  is  the  reason  why,  so  far 
as  any  one  is  principled  in  good,  so  far  he  loves  truths :  con 
sequently,  he  so  far  loves  truths  as  he  shuns  evils  as  sins;  for 
so  far  he  is  principled  in  good. 

38.  So  far  as  any  one  is  principled  in  good,  and  by  virtue 
of  good  loves  truths,  so  far  he  loves  the  Lord,  inasmuch  as 
the  Lord  is  good  itself  and  truth  itself;  wherefore  the  Lord  is 
with  man  in  good  and  in  truth.  If  the  latter  be  loved  by  vir- 
tue of  the  former,  then  the  Lord  is  loved,  and  not  otherwise. 
This  the  Lord  teaches  in  John  :  ''He  that  hath  my  precepts 
and  doeth  them,  he  it  is  icho  loveth  me ;  hut  he  who  doth  not 
love  me,  doth  not  keep  my  words, ^'  xiv.  21,  24.  And  in  an- 
other place:  ''If  ye  keep  my  commandments,  ye  shall  abide  in 
my  love,"  John  xv.  10.  The  precepts,  words,  and  command- 
ments of  the  Lord,  are  truths. 

39.  That  good  loves  truth,  may  be  illustrated  by  applica- 
tion to  the  several  cases  of  a  priest,  of  a  soldier,  of  a  mer- 
chant, and  of  an  artificer.  And  first  of  a  Priest  :  If  he  be 
principled  in  the  good  of  the  priesthood,  which  consists  in 


FOR  THE  NEW  JERUSALEM.  23 

providing  for  the  salvation  of  souls,  in  teaching  the  way  to 
heaven,  and  in  leading  those  whom  he  teaches ;  so  far  as  he 
is  principled  in  that  good,  so  far,  from  the  love  and  desire 
thereof,  he  procures  for  himself  truths  which  he  may  teach, 
and  by  which  he  may  lead.  But  the  priest,  who  is  not  prin- 
cipled in  the  good  of  the  priesthood,  but  is  in  the  delight  of 
his  function  from  self-love  and  the  love  of  the  world,  which 
is  his  only  good ;  he  also,  from  the  love  and  desire  thereof, 
procures  to  himself  those  truths  in  abundance,  in  proportion 
to  the  influence  of  the  delight  which  constitutes  his  good.  So 
in  the  case  of  a  Soldier  :  If  he  be  principled  in  the  love  of 
a  military  life,  and  is  sensible  of  good  arising  either  from  the 
protection  of  the  state,  or  from  the  advancement  of  his  own 
reputation,  he,  also,  by  virtue  of  that  good,  and  according  to 
it,  procures  to  himself  military  science  ;  and,  in  case  he  be  ad- 
vanced to  a  post  of  command,  military  intelligence  :  these 
things  are  as  truths,  whereby  the  delight  of  his  love,  which  is 
his  good,  is  nourished  and  formed.  So  again  in  the  case  of 
a  Merchant  :  If  he  is  engaged  in  trading  from  the  love  there- 
of, he  imbibes  with  pleasure  all  those  things,  which,  as  means, 
enter  into  and  compose  that  love  :  these  also  are  as  truths, 
whilst  trading  is  the  good  thereof  Lastly,  in  the  case  of  an 
Artificer  :  If  he  applies  in  good  earnest  to  his  business,  and 
loves  it  as  the  good  of  his  life,  he  purchases  instruments,  and 
perfects  himself  in  such  things  as  relate  to  the  science  of  his 
particular  employment,  and  thereby  he  causes  his  work  to  be 
good.  From  these  cases,  it  is  evident,  that  truths  are  the 
means  whereby  the  good  of  the  love-principle  exists,  and  ac- 
quires reality ;  consequently,  that  good  loves  truths  in  order  to 
its  existence.  Hence,  in  the  Word,  by  doing  the  truth  is 
meant  the  causing  good  to  exist :  as  by  doing  the  truth,  John 
iii.  21 :  by  doing  the  Lord's  sayings,  Luke  vi.  47  :  by  doing 
Ms  precepts,  John  xiv.  24:  by  doing  his  words.  Matt.  vii.  24: 
by  doifig  the  laord  of  God,  Luke  viii.  21  :  and  by  doing  stat- 
utes and  judgments,  Levit.  xviii.  5.  This  also  is  meant  by  do- 
ing good  and  bearing  fruit,  for  good  and  fruit  is  that  which 
exists. 

40.  That  good  loves  truth,  and  wills  to  be  conjoined  with  it, 
may  be  illustrated,  also,  by  the  case  of  meat  and  drink,  or  of 
bread  and  wine ;  which  ought  to  be  taken  together,  in  order 
to  prom.ote  bodily  sustenance,  inasmuch  as  meat  or  bread  alone 
does  not  suffice  for  nourishment  without  water  or  wine  ;  where- 
fore the  one  seeks  and  desires  the  other.     By  meat  and  bread 


34  THE  DOCTRINE  OF  LIFE 

also  in  the  Word,  in  its  spiritual  sense,  is  meant  good,  and  by 
water  and  wine  is  meant  truth. 

41.  From  what  has  been  said,  it  may  now  appear,  that  he 
who  shuns  evils  as  sins,  loves  truths  and  desires  them  ;  and 
that  the  more  he  shuns  evils  as  sins,  so  much  the  more  he 
loves  and  desires  truths,  because  he  is  so  much  the  more  prin- 
cipled in  good.  Hence  he  comes  into  the  heavenly  marriage, 
which  is  the  marriage  of  good  and  truth,  in  which  heaven  is, 
and  in  which  the  church  should  be. 

V.  That  so  far  as   any  one    shuns   Evils   as   Sins,  so 

FAR    HE    HAS    FaITH,    AND    IS  SPIRITUAL. 

42.  Faith  and  life  are  distinct  from  each  other,  like  think- 
ing and  doing  ;  and  whereas  thinking  has  relation  to  the  un- 
derstanding, and  doing  has  relation  to  the  will,  it  follows, 
that  faith  and  life  are  distinct  from  each  other,  like  under- 
standing and  will.  He  that  knows  the  distinction  between 
these  latter,  may  know  also  the  distinction  between  the  former  ; 
and  he  that  knows  the  conjunction  of  the  latter,  may  also  know 
the  conjunction  of  the  former  ;  wherefore  it  may  be  expe- 
dient to  premise  something  concerning  the  understanding 
and  will. 

43.  Man  has  two  faculties,  one  of  which  is  called  the  will, 
and  the  other  the  understanding.  These  faculties  are  dis- 
tinct from  each  other,  but  they  are  so  created,  as  that  they 
may  be  a  one  ;  and  when  they  are  a  one,  they  are  called  the 
mind :  wherefore  the  human  mind  consists  of  those  two  facul- 
ties, and  all  the  life  of  man  centres  therein.  As  all  things  in 
the  universe,  which  are  according  to  divine  order,  have  rela- 
tion to  good  and  truth,  so  all  things  appertaining  to  man, 
have  relation  to  the  will  and  the  understanding  :  for  the  good 
appertaining  to  man  belongs  to' his  will,  and  the  truth  apper- 
taining to  him,  belongs  to  his  understanding  ;  for  these  two 
faculties  are  the  recipients  and  subjects  thereof;  the  will  be- 
ing the  recipient  and  subject  of  all  things  appertaining  to 
good,  and  the  understanding  the  recipient  and  subject  of  all 
things  appertaining  to  truth  :  good  and  truth  have  no  other 
a-biding  place  with  man  ;  nor,  consequently,  have  love  and 
faith  ;  inasmuch  as  love  has  relation  to  good,  and  good  to  love, 
and  faith  has  relation  to  truth,  and  truth  to  faith.  Nothing  is 
of  more  concern  to  know,  than  how  the  will  and  understand- 
ing form  one  mind  :  they  form  one  mind  as  good  and  truth 
make  one  ;  for  a  similar  marriage  exists  between  the  will  and 


FOR    THE    NEW  JERUSALEM.  25 

the  understanding,  as  between  good  and  truth.  The  nature 
of  this  latter  marriage  was,  in  a  measure,  shown  in  the  preced- 
ing article  ;  to  which  it  may  be  expedient  to  add,  that  as  good 
IS  the  very  esse  of  a  thing,  and  truth  is  the  existere  thence 
derived,  so  the  will,  with  man,  is  the  very  esse  of  his  life,  and 
the  understanding  is  the  existere  of  his  life,  thence  derived  ; 
for  good,  which  is  of  the  will,  forms  itself  in  the  understand- 
ing, and,  in  a  certain  manner,  renders  itself  visible. 

44.  That  a  man  may  know,  think,  and  understand  many 
things,  and  yet  not  be  wise,  was  shown  above,  n.  27,  28  ;  and 
whereas  it  appertains  unto  faith  to  know  and  to  think,  and 
still  more  to  understand,  it  is  possible  for  a  man  to  believe 
that  he  has  faith,  and  yet  have  it  not.  The  reason  of  his  not 
having  it  is,  because  he  is  in  evil  of  life,  and  evil  of  life  and 
the  truth  of  faith  can  never  be  united  in  action.  Evil  of  life 
destroys  the  truth  of  faith  ;  because  evil  of  life  appertains  to 
the  will,  and  the  truth  of  faith  appertains  to  the  understand- 
ing;  and  the  will  leads  the  understanding,  and  causes  it  to 
act  in  unity  with  itself;  wherefore  should  there  be  any  truth 
in  the  understanding  which  does  not  agree  with  the  will,  when 
man  is  left  to  himself,  or  thinks  under  the  influence  of  his  evil 
and  the  love  thereof,  he  either  casts  out  such  truth,  or  by  fal- 
sification forces  it  into  such  unity.  It  is  otiierwise  with  those 
who  are  in  the  good  of  life  ;  for  they,  when  left  to  themselves, 
think  under  the  influence  of  good,  and  love  the  truth  which 
is  in  the  understanding,  because  it  agrees  therewith.  Thus 
there  is  effected  a  conjunction  of  faith  and  of  life,  like  the  con- 
junction of  truth  and  of  good,  each  resembling  the  conjunction 
of  the  understanding  and  the  willr 

45.  Hence,  then,  it  follows,  that  in  proportion  as  man  shuns 
evils  as  sins,  in  the  same  proportion  he  has  faith,  because  in 
the  same  proportion  he  is  principled  in  good,  as  was  shown 
above.  This  is  confirmed  also  by  its  contrary,  that  whosoever 
does  not  shun  evils  as  sins,  has  not  faith,  because  he  is  in 
evil,  and  evil  has  an  inward  hatred  against  truth  :  outwardly, 
indeed,  it  can  put  on  a  friendly  appearance,  and  endure,  yea, 
love,  that  truth  should  be  in  the  understanding ;  but  when 
the  outward  is  put  off,  as  is  the  case  after  death,  then  truth, 
which  was  thus  for  worldly  reasons  received  in  a  friendly  man- 
ner, is  first  cast  oft;  afterwards  is  denied  to  be  truth,  and  final- 
ly is  held  in  aversion. 

46.  The  faith  of  a  wicked  man  is  intellectual  faith,  in  which 
there  is  no  good  from  the  will  ;  consequently  it  is  a  dead  faith, 
which  is  like  the  respiration  of  the  lungs  without  its  anima- 

o 


3d  the  doctrine  of  life 

tion  from  the  heart :  the  understanding  also  corresponds  to 
the  lungs,  and  the  will  to  the  heart.  It  may  be  compared 
likewise  with  a  beautiful  harlot,  adorned  with  purple  and  gold, 
who  is  inwardly  infected  with  a  malignant  disease  :  a  harlot 
also  corresponds  to  the  falsification  of  truth,  and  hence,  in  the 
Word,  is  mentioned  to  signify  such  falsification.  It  is  also 
like  a  tree  abounding  with  leaves,  and  yielding  no  fruit,  which 
the  gardener  cuts  down  :  a  tree  likewise  signifies  man,  its 
leaves  and  blossoms  the  truths  of  faith,  and  its  fruit  the  good 
of  love.  But  it  is  otherwise  with  faith  in  the  understanding, 
m  which  there  is  good  from  the  will.  This  faith  is  alive, 
and  is  like  the  respiration  of  the  lungs  in  which  there  is  ani- 
mation from  the  heart ;  and  it  is  like  a  beautiful  wife,  whom 
chastity  endears  to  her  husband ;  it  is  also  like  a  tree  that 
bears  fruit. 

47.  There  are  several  things  which  appear  to  appertain  to 
faith  only :  as  that  God  is ;  that  the  Lord,  who  is  God,  is  the 
Redeemer  and  Saviour ;  that  there  is  a  heaven  and  a  hell ; 
that  there  is  a  life  after  death  ;  and  several  other  things  of  like 
nature,  of  which  it  is  not  said  that  they  are  to  be  done,  but  that 
they  are  to  be  believed.  These  things  which  appertain  to 
faith  are  also  dead  whh  the  man  who  is  principled  in  evil,  but 
alive  with  him  who  is  principled  in  good  :  the  reason  is,  be- 
cause the  man  who  is  principled  in  good,  does  well  by  virtue 
of  a  good  will,  and  thinks  well  by  virtue  of  a  right  understand- 
ing, not  only  before  the  world,  but  also  when  he  is  left  to 
himself  ni  private  :  but  it  is  otherwise  with  the  man  who  is 
principled  in  evil. 

48.  It  was  observed,  that  those  things  appear  to  appertain 
to  faith  only  :  but  the  thought  of  the  understanding  derives  its 
existere  from  the  love  of  the  w^ill,  which  is  the  esse  of  the 
thouo-ht  in  the  understanding  as  was  said  above,  n.  43:  for 
whatsoever  anyone  wills' from  the  love-principle,  that  he  wills 
to  do,  he  wills  to  think,  he  wills  to  understand,  and  he  wills  to 
speak;  or,  what  is  the  same  thing,  whatsoever  any  one  loves 
from  the  will,  that  he  loves  to  do,  he  loves  to  think,  he  loves 
to  understand,  and  he  loves  to  speak.  It  is  further  to  be  ob- 
served, that  when  a  man  shuns  evil  as  sin,  then  he  is  in  the 
Lord,  as  was  shown  above,  and  the  Lord  operates  all  things : 
wherefore  to  those  that  asked  him,"  What  thci/  sJiould  do  that 
they  might  work  the  works  of  GodV^  he  replied,  "  This  is  the 
work  of  God,  that  ye  believe  on  hitn  ichom  he  hath  sent,^'  John 
vi.  28 ;  to  believe  on  the  Lord,  is  not  only  to  think  that  he  is, 
but  also  to  do  his  words,  as  he  teaches  in  other  places. 


FOR    THE    NEW    JERUSALEM.  27 

49.  That  they  who  are  in  evils,  have  no  faith,  howsoever 
they  may  fancy  that  they  have,  was  shown  by  several  cases  of 
such  in  the  spiritual  world.  They  were  conducted  to  a  heav- 
enly society,  whence  the  spiritual  principle  of  the  faith  of  the 
angels  entered  into  the  interiors  of  the  faith  of  those  who  were 
thus  conducted,  whereby  they  perceived  they  had  only  a  nat- 
ural or  external  principle  of  faith,  and  not  its  spiritual  or  in- 
ternal principle ;  wherefore  they  themselves  confessed  that 
they  had  no  faith,  and  that  they  had  persuaded  themselves 
in  the  world,  that  to  believe,  or  to  have  faith,  consisted  in 
thinking  a  thing  to  be  this  or  that,  regardless  of  any  ground 
or  reason  for  its  being  so.  But  it  was  perceived  to  be  other- 
wise with  the  faith  of  those  who  were  not  principled  in 
evil. 

50.  Hence  it  may  be  seen  what  spiritual  faith  is  ;  and  what 
the  faith  is  which  is  not  spiritual.  Spiritual  faith  appertains 
to  those  who  do  not  commit  sin  :  for  they,  who  do  not  commit 
sin,  do  good,  not  from  themselves,  but  from  the  Lord,  as  was 
shown  above,  n.  18  to  31 ;  and  by  faith  become  spiritual. 
Faith  with  such  is  truth.  This  is  what  the  Lord  teaches  in 
John  :  "  This  is  the  judgment,  that  light  is  come  into  the  zcorldj 
but  men  loved  darkness  rather  than  light,  because  their  deeds 
were  evil.  For  every  one  who  doeth  evil  hateth  the  light,  nei- 
ther cometh  he  to  tlie  light,  lest  his  deeds  should  be  reproved : 
but  he  who  doeth  truth,  cometh  to  the  light,  that  his  deeds  may 
be  made  manifest,  that  they  are  wrought  in  God,'''  iii.  19,  20, 
21. 

51.  What  has  been  said  above,  is  confirmed  by  the  follow- 
ing passages  from  the  Word  :  "  A  good  man,  out  of  the  good 
treasure  of  his  heart,  bring eth  forth  good;  but  an  evil  man, 
out  of  the  evil  treasure  of  his  heart,  bring  eth  forth  evil :  for  out 
of  the  abundance  of  the  heart,  the  mouth  speaketh,'''  Luke  vi. 
45,  Matt.  xii.  35.  By  heart,  in  the  Word,  is  meant  the  will 
of  man  ;  and  inasmuch  as  man's  thoughts  and  speech  origin- 
ate in  the  will,  it  is  said,  out  of  the  abundance  of  the  heart 
tlie  mouth  speaketh.  Again  :  ''  Not  that  which  entercth  into 
the  mouth,  defleth  a  man,  but  that  which  cometh  forth  from 
the  heart,  this  defleth  a  man,""  Matt.  xv.  11 :  by  the  heart  is 
liere  also  meant  the  will.  Again  :  *'  Jesus  said  concerning  the 
woman  who  ivashed  his  feet  ivith  ointment.  Her  sins  are  remit- 
ted her,  because  she  loved  much ;  and  cfterwards  he  said.  Thy 
faith  nmketh  thee  whole^'  Luke  vii.  46  to  50 ;  whence  it  is  ev- 
ident, that  when  sins  are  remitted,  that  is,  when  they  cease, 
faith  saves.     That  they  are  called  sons  of  God,  and  born  of 


28  THE    DOCTRINE    OF    LIFE 

God,  who  are  not  in  the  proprium  of  their  own  self-will,  and 
thereby  not  in  the  proprium  of  their  own  self-understanding, 
that  is,  who  are  not  in  evil  and  thence  in  the  false,  and  that 
these  are  they  who  believe  on  the  Lord,  he  himself  teaches  in 
John,  chap.  i.  12,  13;  which  passage  maybe  seen  explained 
above,  n.  17. 

52.  From  these  considerations  it  results,  that  there  does 
not  appertain  to  man  the  smallest  portion  of  truth,  only  so  far 
as  he  is  principled  in  good ;  consequently,  not  the  smallest 
portion  of  faith,  only  so  far  as  it  is  conjoined  with  life.  There 
may  be  such  a  thing  as  thought,  respecting  the  truth  of  some 
particular  proposition,  in  the  understanding;  but  there  cannot 
be  acknowledgment  amounting  to  faith,  unless  there  be  con- 
sent in  the  will.  Thus  do  faith  and  lifQ  go  hand  in  hand. 
Hence,  then,  it  is  evident,  that  so  far  as  any  one  shuns  evils  as 
sins,  so  far  he  has  faith,  and  is  spiritual. 

VI.  That  the  Decalogue  teaches  what  Evils  are  Sins. 

53.  What  nation  on  earth  does  not  know  that  it  is  evil  to 
steal,  to  commit  adultery,  to  commit  nmrder,  and  to  bear  false 
witness  ?  Unless  this  was  known,  and  unless  the  prevention 
of  such  evils  was  effected  by  laws,  mankind  must  inevitably 
perish ;  for  no  society,  commonwealth,  or  kingdom,  could 
subsist  without  them.  Who  can  conceive  that  the  Israelitish 
nation  was  so  much  more  ignorant  than  others,  as  not  to 
know  this  ?  It  must  needs  therefore  be  matter  of  surprise  to 
some,  that  those  laws,  so  universally  known  throughout  the 
earth,  should  be  promulgated  from  mount  Sinai,  by  Jehovah 
himself,  in  so  miraculous  a  manner.  But  understand  the  rea- 
son of  this  !  The  miraculous  promulgation  of  those  laws  was 
designed  to  show,  that  they  are  not  only  civil  and  moral  laws, 
but  also  spiritual  laws,  and  that  to  act  contrary  to  them  is  not 
only  to  do  evil  to  a  fellow-citizen  and  to  society,  but  is  also  to 
sin  against  God  :  wherefore  those  laws,  in  consequence  of 
their  promulgation  from  mount  Sinai  by  Jehovah,  were  made 
laws  of  religious  obligation  :  for  it  is  evident,  that  whatever 
Jehovah  God  commands  must  be  with  a  view  to  stamp  such 
religious  obligation  upon  the  thing  commanded  ;  and  to  show, 
that  it  ought  to  be  done  for  his  sake,  and  for  the  sake  of  man's 
salvation. 

54.  Inasmuch  as  those  laws  were  the  first-fruits  of  the 
Word,  and  consequently  the  first-fruits  of  the  church  which 
was  about  to  be  established  by  the  Lord  amongst  the  people 


FOR   THE    NEW    JERUSALEM.  29 

of  Israel ;  and  inasmuch  as  they  contained  a  brief  summary 
of  all  things  relating  to  religion,  whereby  the  conjunction 
of  the  Lord  with  man,  and  of  man  with  the  Lord,  is  effected  ; 
therefore  they  were  so  holy  that  nothing  could  be  more  so. 

55.  That  they  were  most  holy  may  appear  from  the  follow- 
ing considerations  :  that  Jehovah  himself,  that  is,  the  Lord 
descended  upon  mount  Sinai,  in  fire,  and  attended  by  angels, 
and  thence  promulgated  them  with  a  loud  voice  ;  and  that  the 
people  prepared  themselves  for  three  days  to  see  and  hear : 
that  the  mountain  was  fenced  about,  lest  any  one  should  ap- 
proach and  die  :  that  neither  the  priests  nor  the  elders  were 
to  approach  it,  but  Moses  only  :  that  those  laws  were  written 
on  two  tables  of  stone  by  the  finger  of  God  :  that  the  face  of 
Moses  shone,  when  he  brought  them  down  a  second  time 
from  the  mountain  :  that  they  were  afterwards  deposited  in 
the  ark,  and  the  ark  in  the  inmost  part  of  the  tabernacle  ; 
and  that  over  the  ark  was  set  the  mercy-seat,  and  over  the 
mercy-seat  cherubs  of  gold  :  that  this  inmost  part  of  the  tab- 
ernacle was  accounted  most  holy,  and  was  called  the  holy  of 
holies  :  that  without  the  vail,  within  which  was  this  most  ho- 
ly place,  were  laid  the  things  which  represented  the  holies  of 
heaven  and  of  the  church  ;  as  the  candlestick  with  the  seven 
sconces  of  gold,  the  golden  altar  of  incense,  and  the  table 
overlaid  with  gold,  on  which  was  the  show-bread,  with  curtains 
of  fine  linen,  purple,  and  scarlet.  The  sanctity  of  the  whole 
tabernacle  originated  solely  in  the  law  which  was  in  the  ark. 
By  reason  of  the  sanctity  of  the  tabernacle  thus  originating  from 
the  law  in  the  ark,  it  was  enjoined  that  all  the  people  of  Israel 
should  encamp  around  it  in  order  according  to  their  tribes,  and 
should  journey  in  order  after  it,  at  which  times  there  was  over 
it  a  cloud  by  day,  and  a  fire  by  night.  By  reason  of  the  sanc- 
tity of  that  law,  and  the  presence  of  the  Lord  therein,  the  Lord 
discoursed  with  Moses  over  the  mercy-seat  between  the  cher- 
ubs ;  and  the  ark  was  called  Jehovah  There.  For  the  same  rea- 
son also,  it  was  not  lawful  for  Aaron  to  enter  within  the  vail, 
except  with  sacrifices  and  incense.  Inasmuch  as  that  law 
was  the  essential  sanctity  of  the  church,  therefore  the  ark  was 
introduced  into  Zion  by  David ;  and  was  afterwards  deposit- 
ed in  the  middle  of  the  temple  of  Jerusalem,  and  constituted 
its  most  sacred  place.  By  reason  of  the  Lord's  presence  in 
that  law,  and  around  it,  miracles  were  always  wrought  by  the 
ark  in  which  that  law  was  contained ;  as  when  the  waters  of 
Jordan  were  divided,  and,  whilst  the  ark  rested  in  the  middle, 
the  people  passed  over  on  dry  ground ;  and  as  when  the  walls 
3* 


80  THE    DOCTRINE    OF   LIFE 

of  Jericho  fell  down  in  consequence  of  carrying  the  ark  about 
them  ;  and  as  when  Dagon,  the  God  of  the  Philistines,  fell  down 
before  it,  and  afterwards  was  found  lying  at  the  threshold  of 
the  temple  with  his  head  separated  from  the  trunk  ;  and  as 
when  the  Bethshemites  were  smitten  because  of  the  ark,  to  the 
number  of  several  thousands ;  not  to  mention  other  miracles 
of  a  like  nature  ;  all  which  were  in  consequence  of  the  Lord's 
presence  in  his  ten  words,  which  are  the  commandments  of 
the  decalogue. 

56.  A  further  ground  of  the  great  power  and  sanctity  of 
that  law,  was,  because  it  was  a  complex  of  all  things  apper- 
taining to  religion  :  for  it  consisted  of  two  tables,  one  of 
which  contains  all  things  which  are  on  God's  part,  and  the 
other  all  things  which  are  on  the  part  of  man  :  therefore, 
the  precepts  of  that  law  are  called  the  ten  words,  because  ten 
signify  all  things.  But  how  that  law  is  a  complex  of  all 
things  appertaining  to  religion,  will  be  seen  in  the  follow- 
ing article. 

57.  Inasmuch  as  the  conjunction  of  the  Lord  with  man,  and 
of  man  with  the  Lord,  is  effected  by  that  law,  therefore  it  is 
called  a  Covenant  and  a  Testimony  ;  a  covenant  because 
it  effects  conjunction  ;  and  a  testimony,  because  it  testifies 
conjunction  ;  for  a  covenant  signifies  conjunction,  and  testi- 
mony the  testification  or  witnessing  thereof.  It  was  for  this  rea- 
son that  there  were  two  tables,  one  for  the  Lord,  the  other  for 
man.  Conjunction  is  effected  by  and  from  the  Lord  ;  but 
only  when  man  does  those  things  which  are  written  in  his 
table  ;  for  the  Lord  is  continually  present,  and  operative,  and 
desirous  to  enter,  but  it  is  man's  part  and  duty,  by  virtue 
of  the  freedom  which  he  enjoys  from  the  Lord,  to  open  the 
door  for  him  ;  for  the  Lord  says,  "  Behold  I  stand  at  the  door 
and  knock,  if  any  one  hear  my  voice,  and  open  the  door,  I  will 
come  in  to  him,  and  sup  with  him,  and  he  with  me,"  Rev.  iii. 
20. 

58.  In  the  other  table,  which  is  for  man,  it  is  not  said 
what  good  he  should  do,  but  what  evil  he  should  not  do ;  as 
that  he  should  not  kill  ;  that  he  should  not  commit  adultery  ; 
that  he  should  not  steal  ;  that  he  should  not  bear  false  wit- 
ness ;  that  he  should  not  covet :  the  reason  is,  because  man 
cannot  do  any  thing  good  from  himself;  but  when  he  ceases  to 
do  evils,  then  he  does  good,  not  from  himself,  but  from  the 
Lord.  That  man  is  able  to  shun  evils  as  from  himself,  by 
virtue  of  the  Lord's  power,  if  he  implores  it,  will  be  seen  in 
what  follows. 


FOR    THE    NEW    JERUSALEM.  31 

59.  What  was  said  above,  n.  55,  concerning  the  promul- 
gation, sanctity  and  power  of  the  law  of  the  decalogue,  ap- 
pears from  the  following  passages  in  the  Word. 

That  Jehovah  descended  upon  mount  Sinai  in  fire,  and  that 
the  mount  then  smoked  and  shook  ;  and  that  there  were  thun- 
derings,  lightnings,   and  a  thick  cloud,   and  the  voice  of  a 
trumpet,    may  be  seen,    Exod.    xix.   16,    18,  Deut.  iv.    11 
chap.  V.  19  to  23.  * 

That  the  people  prepared   and  sanctified   themselves  for 
three  days  previous  to  the  descent  of  Jehovah,  may  be  seen 
Exod.  xix.  10,  11,  15. 

That  the  mountain  was  fenced  about,  to  prevent  any  one 
from  approaching  to  the  foot  of  it,  lest  he  should  die  ;  and 
that  not  even  the  priests,  but  Moses  alone,  was  to  ap- 
proach, may  be  seen,  Exod.  xix.  12,  13,  20  to  23,  chap, 
xxiv.  1,  2. 

The  law  itself,  as  promulgated  from  mount  Sinai,  may  be 
seen,  Exod.  xx.  2  to  14,  Deut.  v.  6  to  18. 

That  the  law  was  written  on  two  tables  of  stone  with  the  fin- 

fer  of  God,  may  be  seen,  Exod.  xxxi.  18,  chap,  xxxii.  15,  16, 
)eut.  ix.  10. 

That  the  face  of  Moses  shone,  when  he  brought  the  tables 
down  from  the  mount  the  second  time,  may  be  seen,  Exod. 
xxxiv.  29  to  35. 

That  the  tables  were  laid  up  in  an  ark,  may  be  seen,  Exod. 
XXV.  16,  chap.  xl.  20,  Deut.  x.  5,  1  Kings  viii.  9. 

That  over  the  ark  was  set  the  mercy-seat,  and  over  the  mer- 
cy-seat cherubs  of  gold,  may  be  seen,  Exod.  xxv.  17  to  21. 

That  the  ark,  with  the  mercy-seat  and  cherubs,  constituted 
the  inmost  of  the  tabernacle  ;  and  that  the  golden  candlestick, 
the  golden  altar  of  incense,  and  the  table  overlaid  with  gold, 
on  which  was  the  show-bread,  constituted  the  exterior  part  of 
the  tabernacle ;  and  that  the  ten  curtains  of  fine  linen,  pur- 
ple, and  scarlet,  constituted  its  outermost  part ;  may  be  seen, 
Exod.  XXV.  1  to  the  end,  chap.  xxvi.  1  to  the  end,  chap.  xl. 
17  to  28. 

That  the  place  where  the  ark  was,  was  called  the  holy  of 
holies,  Exod.  xxvi.  33. 

That  all  the  people  of  Israel  encamped  around  the  t-aberna- 
cle  in  order  according  to  their  tribes,  and  journeyed  in  order 
after  it,  Numbers  ii.  1  to  the  end. 

That  at  such  times  there  was  over  the  tabernacle  a  cloud 
by  day,  and  fire  by  night,  Exod.  xl.  38,  Numb.  ix.  15,  16  to 
the  end,  chap.  xiv.  14,  Deut.  i.  33. 


32  THE    DOCTRINE    OF   LIFE 

That  the  Lord  discoursed  with  Moses  over  the  ark  between 
the  cherubs,  Exod.  xv.  22,  Numb.  vii.  89. 

That  the  ark,  by  reason  of  the  law  contained  in  it,  was 
called  Jehovah  There  ;  for  Moses  said,  when  the  ark  went 
forward,  Arise  Jehovah  ;  and  when  it  rested.  Return  Jehovah ; 
Numb.  X.  35,  36,  2  Sam.  vi.  2,  Psalm  cxxxii.  8. 

That  by  reason  of  the  sanctity  of  that  Jaw,  it  was  not  law- 
ful for  Aaron  to  enter  within  the  vail,  except  with  sacrifices 
and  incense,  Levit.  xvi.  2  to  14. 

That  the  ark  was  introduced  into  Zion  by  David  with  sac- 
rifices and  rejoicing,  2  Sam.  vi.  1  to  19 ;  and  that  Uzza  died 
because  he  touched  it,  verses  6,  7,  of  the  same  chapter. 

That  the  ark  was  placed  in  the  middle  of  the  temple  at  Je- 
rusalem, where  it  constituted  the  most  sacred  place,  1  Kings 
vi.  19,  chap.  viii.  3  to  9. 

That  by  reason  of  the  Lord's  presence  and  power  in  the 
law  which  was  in  the  ark,  the  waters  of  Jordan  were  divided, 
and  so  long  as  the  ark  rested  in  the  midst,  the  people  passed 
over  on  dry  ground,  Josh.  ii.  1  to  17,  chap.  iv.  5  to  20. 

That  the  walls  of  Jericho  fell  down  in  consequence  of  car- 
rying the  ark  about  them.  Josh.  vi.  1  to  20. 

That  Dagon,  the  God  of  the  Philistines,  fell  to  the  earth  be- 
fore the  ark,  and  afterwards  was  found  lying  on  the  thresh- 
old of  the  temple  with  his  head  separated  from  the  trunk,  1 
Sam.  V.  3,  4. 

That  the  Bethshemites,  by  reason  of  the  ark,  were  smitten 
to  the  number  of  several  thousands,  1  Sam.  vi.  19. 

60.  That  the  tables  of  stone  on  which  the  law  was  written 
were  called  the  tables  of  the  covenant ;  and  that  the  ark,  by 
reason  thereof,  was  called  the  ark  of  the  covenant,  and  that 
the  law  itself  was  called  the  covenant ;  may  be  seen,  Numb. 
X.  33,  Deut.  iv.  13,  23,  chap.  v.  2,  3,  chap.  ix.  9,  Josh.  iii.  11, 
1  Kings  viii.  19,  21,  Rev.  xi.  19;  and  in  many  other  places. 
The  reason  why  the  law  was  called  the  covenant,  is,  because 
a  covenant  signifies  conjunction ;  wherefore  it  is  said  of  the 
Lord,  that  "  he  should  be  for  a  covenmit  to  the  people,^''  Isaiah 
xlii.  6,  chap.  xlix.  8  :  and  he  is  called  "  the  angel  of  the  cov- 
enant,'''' Mai.  iii.  1  ;  and  his  blood  *'  the  blood  of  the  covenant, ^^ 
Matt.  xxvi.  28,  Zech.  ix.  11,  Exod.  xxiv.  4  to  10 ;  and  for  the 
same  reason  the  Word  is  called  the  Old  Covenant  and  the  Neio 
Co'Venant.  Covenants  also  are  made  with  a  view  to  love, 
friendship,  and  consociation,  consequently  to  conjunction. 

61.  That  the  precepts  of  that  law  were  called  the  ten  words, 


FOR    THE    NEW    JERUSALEM.  33» 

may  be  seen,  Exod.  xxxiv.  28,  Deut.  iv.  13,  chap,  x.  4*;  they 
are  so  called,  because  ten  signify  all,  and  words  signify  truths  ; 
for  there  were  more  than  ten.  Inasmuch  as  ten  signify  all, 
therefore  the  curtains  of  the  tabernacle  were  ten,  Exod.  xxiv. 
1 ;  and  therefore  the  Lord  said,  that  a  man  about  to  receive  a 
kingdom  called  ten  servants,  and  gave  them  ten  pounds  to 
trade  with,  Luke  xix.  13 :  for  the  same  reason  he  likened  the 
kingdom  of  the  heavens  to  ten  virgins.  Matt.  xxv.  1  :  for  the 
same  reason  the  dragon  is  described  as  having  ten  horns,  and 
upon  his  horns  ten  diadems,  Rev.  xii.  3  ;  in  like  manner  the 
beast  coming  up  out  of  the  sea,  Rev.  xiii.  1  ;  and  also  anoth- 
er beast.  Rev.  xvii.  3,  7  ;  likewise  the  beast  in  Daniel,  chap, 
vii.  7,  20,  24.  The  like  is  signified  by  ten,  Levit.  xxvi.  26, 
Zech.  viii.  23  ;  and  in  other  places.  Hence  come  tenths,  by 
which  is  signified  somewhat  out  of  all. 

VII.  That  Murders,  Adulteries,  Thefts,  and  False  Wit- 
ness, OF  every  Kind,  with  the  Concupiscences 
prompting  thereto,  are  Evils,  which  ought  to  be 
shunned  as  Sins. 

62.  It  is  well  known,  that  the  law  of  Sinai  was  written  on 
two  tables,  and  that  the  first  table  contains  those  things  which 
relate  to  God,  and  the  other,  those  which  relate  to  man.  That 
the  first  table  contains  all  things  relating  to  God,  and  the  oth- 
er, all  things  relating  to  man,  does  not  appear  in  the  letter ; 
nevertheless  all  things  are  therein,  and  therefore  they  are  call- 
ed the  ten  words,  by  which  are  signified  all  truths  in  the  com- 
plex, as  may  be  seen  above,  n.  61.  But  in  what  manner  all 
things  are  therein,  cannot  be  explained  in  a  few  words ;  it 
may,  however,  be  comprehended  from  what  was  adduced  in 
the  Doctrine  concerning  the  Sacred  Scripture,  n.  67. 
Hence  it  is,  that  it  is  said,  murders,  adulteries,  thefts,  and 
false  witness,  of  every  hind. 

63.  A  religious  persuasion  has  prevailed,  that  no  one  can 
fulfil  the  law  ;  and  the  law  is,  not  to  kill,  not  to  commit  adul- 
tery, not  to  steal,  and  not  to  bear  false  witness.  It  is  admit- 
ted that  every  civil  and  moral  man  may,  in  his  civil  and  mor- 
al life,  fulfil  these  precepts  of  the  law ;  but  to  fulfil  them  from 
a  principle  of  spiritual  life,  is  supposed,  according  to  the  above 
persuasion,  to  be  impossible.  From  this  it  follows,  that  the 
K>otive  to  the  obedience  of  those  precepts,  is,  only  to  avoid 

*  See  the  margin  of  the  English  Bible. 


84  THE  DOCTRINE  OF  LIFE 

punishment  and  loss  in  this  world,  and  not  to  avoid  punish- 
ment and  loss  in  the  next ;  hence  it  is,  that  the  man  with 
whom  the  above  persuasion  prevails,  thinks  those  evils  law- 
ful in  the  sight  of  God,  but  unlawful  in  the  sight  of  the 
world.  It  is  owing  to  this  religious  persuasion,  that  man 
remains  in  the  concupiscence  to  all  the  above  evils,  and 
is  only  restrained  from  the  outward  commission  of  them  by 
worldly  considerations ;  wherefore  such  a  person  after  death, 
although  he  had  not  committed  murder,  adultery,  theft,  and 
false  witness,  is  still  in  the  concupiscence  to  commit  them, 
and  also  does  commit  them,  when  the  external  part  or  princi- 
ple, which  he  had  in  the  world,  is  taken  away  from  him  ;  for  all 
concupiscence  remains  with  man  after  death.  On  this  ground 
it  is,  that  such  persons  act  in  unity  with  hell,  and  cannot  but 
have  their  lot  with  those  who  are  in  hell.  But  the  case  is  dif- 
ferent with  those  who  do  not  incline  to  the  commission  of 
murder,  of  adultery,  of  theft,  and  of  false  witness,  by  reason 
of  its  being  contrary  to  the  law  of  God.  These,  after  endur- 
ing some  combat  against  the  forbidden  evil,  lose  at  length  all 
inclination,  consequently  all  concupiscence  leading  to  the  com- 
mission of  it ;  saying  in  their  hearts,  that  it  is  sin,  and  in  its 
essence  infernal  and  diabolical.  These,  after  death,  when  the 
external  part  or  principle,  which  they  had  in  the  world,  is  ta- 
ken away,  act  in  unity  with  heaven  ;  and  by  reason  of  their 
being  in  the  Lord,  are  also  admitted  into  heaven. 

64.  It  is  a  common  maxim  in  every  religion,  that  man  ought 
to  examine  himself,  to  do  the  work  of  repentance,  and  to  de- 
sist from  sins ;  and  that  in  case  he  does  not,  he  remains  in  a 
state  of  damnation  :  that  this  is  a  maxim  common  to  every  re- 
ligion, may  be  seen  above,  n.  4,  5,  6,  7,  8.  It  is  also  a  uni- 
versal maxim,  prevailing  throughout  the  Christian  world,  that 
the  decalogue  ought  to  be  taught,  and  that  children  should 
be  initiated  thereby  into  the  Christian  religion  :  for  the  dec- 
alogue is  put  into  the  hands  of  all  young  children  ;  they  are 
also  taught  by  their  parents  and  masters,  that  to  do  the  evils 
forbidden  in  the  decalogue  is  to  sin  against  God  ;  yea,  the  par- 
ents and  masters  are  convinced  thereof  whilst  they  are  instruct- 
ing their  children.  How  surprising  then  it  is,  that  these  same 
parents,  and  masters,  and  also  their  children  when  they  grow  up, 
should  conceive  that  they  are  not  under  that  law  of  the  decalogue. 
And  that  they  cannot  do  the  things  prescribed  in  that  law  ! 
and  can  there  be  any  other  ground  or  reason  for  such  a  con- 
ceit, than  that  they  love  the  forbidden  evils,  and,  in  conse- 
quence, the  falses  which  favor  them  ?     These  therefore  are 


FOR   THE    NEW    JERUSALEM.  35 

they,  who  do  not  make  the  precepts  of  the  decalogue  precepts 
of  religion.  That  the  same  persons  live  without  religion, 
may  be  seen  in  the  Doctrine  on  the  subject  of  Faith. 

65.  All  nations  on  the  face  of  the  earth,  who  have  any  re- 
ligion, are  in  possession  of  precepts  similar  to  those  contained 
in  the  decalogue  ;  and  all  they  who  live  according  thereto, 
from  a  religious  principle,  are  saved  ;  but  ail  who  do  not  live  ao- 
cording  thereto,  from  a  religious  principle,  are  damned.  They 
who  live  according  thereto  from  a  religious  principle,  being  in- 
structed after  death  by  angels,  receive  truths,  and  acknowl- 
edge the  Lord ;  the  reason  is,  because  they  shun  evils  as  sins, 
and  hence  are  principled  in  good,  and  good  loves  truth,  and  re- 
ceives it  from  the  desire  of  its  love,  as  was  shown  above,  n.  32 
to  41.  This  is  meant  by  the  Lord's  words  to  the  Jews :  "  Tlie 
kingdom  of  God  shall  be  taken  from  you,  and  be  given  to  a  na- 
tion bringing  forth  the  fruits  thereof,^'  Matt.  xxi.  43 ;  and  also 
by  these  words  :  "  When  the  Lord  ofthevineyard  cometh,he  shall 
destroy  those  loicked men,  and  shall  let  out  his  vineyard  unto  other 
husbandmen,  who  loill  render  him  the  fruits  in  their  season," 
Matt.  xxi.  40,  41 ;  and  by  these  :  "  I  say  unto  you,  that  many 
shall  come  from  the  east  and  the  ivest,  and  from  the  north  and 
the  south,  and  shall  sit  down  in  the  kingdom  of  God;  but  the 
sons  of  the  kingdom  shall  be  cast  into  outer  darkness,^'  Matt, 
viii.  11,  12,  Luke  xiii.  29. 

66.  We  read  in  Mark,  that  "  a  certain  rich  person  came  to 
Jesus,  and  asked  him  what  he  should  do  to  inherit  eternal  life  ?" 
To  whom  Jesus  replied,  "  Thou  knowest  the  commandments  : 
Thou  shalt  not  commit  adultery ;  thou  shalt  not  kill ;  thou 
shalt  not  bear  false  witness  ,•  thou  shalt  not  steal ;  honor  thy 
father  and  mother :"  he  answering  said,  "  All  these  things  I 
have  kept  from  my  youth  :"  Jesus  looked  at  him  and  loved 
him  :  he  said  nevertheless,  "  One  thing  thou  lackest :  go  thy 
way,  sell  whatsoever  thou  hast,  and  give  to  the  poor,  and  thou 
shalt  have  treasure  in  the  heavens ;  and  come,  take  up  the 
cross,  and  follow  me,"  x.  17  to  22.  It  is  said  that  Jesus  loved 
him,  and  this,  because  he  said  he  had  kept  those  com- 
mandments from  his  youth ;  but  whereas  he  lacked  three 
things,  viz.  that  he  had  not  removed  his  heart  from  riches, 
that  he  had  not  fought  against  concupiscences,  and  that  he 
had  not  as  yet  acknowledged  the  Lord  to  be  God ;  therefore 
the  Lord  said  unto  him,  that  he  should  sell  all  that  he  had, 
whereby  is  meant,  that  he  should  remove  his  heart  from  rich- 
es ;  that  he  should  take  up  the  cross,  whereby  is  meant,  that 
he  should  fight  against  concupiscences,  and  that  he  should 


36  THE    DOCTRINE    OF    LIFE 

follow  Him,  by  which  is  meant,  that  he  should  acknowl 
edge  the  Lord  to  be  God.  The  Lord  here  spake,  as  ia 
all  other  cases,  by  correspondences :  see  the  Doctrine  con- 
cerning THE  Sacred  Scripture,  n.  17.  For  no  one  can 
shun  evils  as  sins  unless  he  acknowledges  the  Lord,  and  ap- 
proaches him,  and  unless  he  fights  against  evils,  and  thus  re- 
moves concupiscences.  But  more  will  be  said  on  this  subject 
in  the  article  concerning  combats  against  evils. 

Vin.  That  so  far  as  any  one  shuns  Murders  of  every 
Kind  as  Sins,  so  far  he  has  Love  towards  his 
Neighbor. 

67.  By  murders  of  every  kind  are  understood  also  enmities, 
hatreds  and  revenge  of  every  kind,  which  breathe  a  murder- 
ous purpose  ;  for  therein  murder  lies  hid,  as  fire  under  em- 
bers :  the  infernal  fire  is  nothing  else  but  such  a  murderous 
spirit ;  and  it  is  from  this  ground  that  men  are  said  to  hum 
with  hatred  and  revenge  :  these  are  murders  in  a  natural  sense  : 
but  by  murders  in  a  spiritual  sense,  are  meant  all  the  methods 
of  killing  and  destroying  the  souls  of  men,  which  are  various 
and  manifold ;  but  by  murder  in  a  supreme  sense  is  meant  to 
hate  the  Lord.  These  three  kinds  of  murder  make  a  one, 
and  cohere  together  ;  for  whosoever  is  disposed  to  kill  the 
body  of  man  in  this  world,  is  also  disposed  after  death  to  kill 
the  soul  of  man,  and  even  to  destroy  the  Lord  ;  for  he  burns 
with  anger  against  the  Lord,  and  is  desirous  to  put  out  his 
name. 

68.  These  kinds  of  murder  lie  concealed  inwardly  with  man 
from  his  birth  ;  but  still  he  learns  from  his  infancy  to  cover 
them  over  with  civil  and  moral  conduct,  which  he  must  needs 
practise  in  his  intercourse  with  mankind  ;  and  so  far  as  he 
loves  honor  or  gain,  so  far  he  is  watchful  over  himself,  lest 
his  murderous  inclinations  should  appear.  This  is  practised 
by  man  with  respect  to  his  external  part,  whilst,  nevertheless, 
his  internal  consists  of  the  above  kinds  of  murder  :  such  is  the 
real  nature  and  quality  of  man  in  hirnself  Now  whereas  he 
lays  aside  his  external  part  with  the  body  when  he  dies,  and 
retains  his  internal,  it  is  evident  what  a  devil  he  must  become, 
unless  he  be  reformed. 

69.  Inasmuch  as  the  above-mentioned  kinds  of  murder  lie 
inwardly  concealed  in  man  from  his  birth,  as  has  been  said, 
and  at  the  same  time  thefts  of  every  kind,  and  false  witness 
of  every  kind,  with  the  concupiscences    prompting  thereto, 


FOR  THE  NEW  JERUSALEM.  37 

concerning  which  more  will  be  said  presently  ;  it  is  evident, 
that  unless  the  Lord  had  provided  the  means  of  reformation 
man  must  needs  have  perished  eternally.  The  means  of  ref- 
ormation which  the  Lord  has  provided  are  these  :  that  man 
is  born  in  mere  ignorance;  that  whdst  an  infant  he  is  kept 
in  a  state  of  external  innocence ;  soon  after  in  a  state  of  ex- 
ternal charity,  and  then  in  a  state  of  external  friendship :  but 
as  he  comes  into  the  exercise  of  thought,  by  virtue  of  his  un- 
derstanding, he  is  kept  in  a  certain  freedom  of  acting  accord- 
ing to  reason.  This  is  the  state  which  was  described  above, 
n.  19,  and  which  we  shall  here  transcribe  with  a  view  to  what 
follows  :   it  runs  thus  : 

"  Man,  daring  his  abode  in  the  world,  is  in  the  midst  be- 
tween heaven  and  hell ;  beneath  is  liell,  and  above  is  heaven: 
and  at  the  same  time  he  is  kept  in  the  liberty  of  turning  him- 
self either  to  hell  or  heaven  :  if  he  turns  himself  to  hell,  he 
turns  himself  away  from  heaven,  but  if  he  turns  himself  to 
heaven,  he  turns  himself  away  from  hell.  Or,  what  is  the 
same  thing,  man,  during  his  abode  in  the  world,  stands  in 
the  midst  between  the  Lord  and  the  devil,  and  is  kept  in  the 
liberty  of  turning  himself  to  one  or  the  other  :  if  he  turns  him- 
self to  the  devil,  he  turns  himself  away  from  the  Lord,  but  if 
he  turns  himself  to  the  Lord,  he  turns  himself  away  from  the 
devil.  Or,  what  is  the  same  thing,  man,  during  his  abode  in  the 
world,  is  in  the  midst  between  evil  and  good,  and  is  kept  in 
the  liberty  of  turning  himself  either  to  the  one  or  to  the  other  : 
if  he  turns  himself  to  evil,  he  turns  himself  away  from  good, 
but  if  he  turns  himself  to  good,  he  turns  himself  away  from 
evil."   See  the  same  above,  n.  19;  see  also  n.  20,  21,  22. 

70.  Inasmuch  then  as  evil  and  good  are  two  opposites,  in 
all  respects  like  hell  and  heaven,  or  like  the  devil  and  the 
Lord,  it  follows,  that  if  man  shuns  evil  as  sin,  he  comes  into 
the  good  that  is  opposite  to  the  evil :  the  good  opposite  to  the 
evil  which  is  meant  by  murder,  is  the  good  of  neighborly 
love. 

71.  Inasmuch  as  this  good  and  that  evil  are  opposites,  it  fol- 
lows, that  the  latter  is  removed  by  the  former.  Two  opposites 
cannot  abide  together,  as  heaven  and  hell  cannot  abide  togeth- 
er :  supposing  them  to  be  together,  there  would  result  that 
lukewarm  state,  of  which  it  is  written  in  the  Revelation,  "  I 
know  that  thou  art  neither  cold  nor  hot ;  Iivish  thou  wert  cold 
or  hot ;  hut  because  thou  art  lukeicarm,  and  neither  cold  nor 
hot,  I  will  spue  thee  out  of  my  mouth^''  iii.  15,  16. 

72.  When  man  is  no  longer  in  the  evil  of  murder,  but  in 

4 


30  THE  DOCTRINE  OF  LIFE 

tlie  good  of  love  towards  his  neighbor,  then  whatsoever  he 
does  is  the  good  of  that  love,  consequently,  is  a  good  work. 
A  priest,  for  example,  who  is  principled  in  that  good,  as  often 
as  he  teaches  and  leads  his  flock,  does  a  good  work,  because 
he  acts  from  a  love  of  saving  souls.  A  magistrate  also,  who 
is  principled  in  that  good,  as  often  as  he  executes  the  laws  of 
order  and  justice,  does  a  good  work,  because  he  acts  from  a 
love  of  his  country,  of  the  society  to  which  he  belongs,  and  of 
his  fellow-citizens.  A  merchant,  in  like  manner,  if  he  be 
principled  in  that  good,  does  a  good  work  in  every  thing  per- 
taining to  his  commercial  pursuits,  being  influenced  therein 
by  the  love  of  his  neighbor,  that  is,  of  his  country,  of  the  so- 
ciety to  which  he  belongs,  of  his  fellow-citizens,  and  also  of 
his  domestics,  who  are  his  real  neighbors,  and  for  whose  good 
he  provides  whilst  he  is  providing  for  his  own.  A  laborer, 
also,  who  is  principled  in  that  good,  labors  faithfully,  under 
Its  influence,  for  others  as  for  himself,  fearing  his  neighbor's 
loss  as  his  own.  The  reason  why  all  the  deeds  done  by  such 
are  good  works,  is,  because  so  far  as  any  one  shuns  evil,  so 
far  he  does  good,  according  to  the  general  law  above  stated, 
n.  21 ;  and  he  who  shuns  evil  as  sin,  does  good,  not  from  him- 
self, but  from  the  Lord,  n.  18  to  31.  It  is  otherwise  with  him 
who  does  not  regard  murders  of  every  kind  as  sins,  whether 
they  be  enmities,  hatreds,  retenge,  or  other  evils  of  a  like  na- 
ture :  whatever  is  done  by  such  a  person,  be  he  a  priest,  or 
a  magistrate,  or  a  merchant,  or  a  laborer,  is  not  a  good  work, 
because  every  work  done  by  such  a  one  partakes  of  the  evil 
which  is  within  him ;  for  his  internal  part  or  principle  is  what 
produces  or  gives  birth  to  the  work,  the  external  whereof  may 
possibly  be  good,  but  for  others,  not  for  himself 

73.  The  Lord  inculcates  the  good  of  love  in  many  passages 
in  the  Word ;  and  teaches  it  particularly  in  Matthew,  by  recon- 
ciliation with  our  neighbor,  in  these  words  :  "  If  thou  offer' 
est  thy  gift  upon  the  altar,  and  there  rememherest  that  thy  broth- 
er hath  any  thing  against  thee,  leave  there  thy  gift  before  the 
altar,  and  first  go  and  be  reconciled  to  thy  brother ;  then  come 
and  offer  thy  gift.  Agree  icith  thine  adversary  whilst  thou 
art  in  the  way  ivith  him,  lest  the  adversary  deliver  thee  to  the 
judge,  and  the  judge  deliver  thee  to  the  ojficer,  and  thou  be  cast 
into  prison  :  verily  I  say  unto  thee,  thou  shcdt  not  come  forth 
thence,  until  thou  hast  paid  the  uttermost  farthing,''''  chap.  v. 
23  to  26  :  to  be  reconciled  to  a  brother  is  to  shun  enmity, 
hatred,  and  revenge ;  that  is,  to  shun  such  evils  as  sins,  is  ev- 
ident.    The  Lord  also  teaches,  in  Matthew,  "  Whatsoever  ye 


FOR  THE  NEW  JERUSALEM.  3» 

would  that  men  should  do  unto  you,  even  so  do  unto  them,  for 
this  is  the  law  and  the  prophets, ^^  vii.  12;  consequently  evil 
should  not  be  done  to  him  :  not  to  mention  many  other  pas- 
sages to  the  same  purport.  The  Lord  also  teaches,  that  mur- 
der consists  in  being  angry  with  a  brother  or  a  neighbor  with- 
ont  a  cause,  and  in  accounting  him  as  an  enemy,  Matt.  v. 
21,  22. 

IX.  That  so  far  as  any  one  shuns  adulteries  of  eve- 
ry Kind  as  Sins,  so  far  he  loves  Chastity. 

74.  By  adultery,  in  the  sixth  commandment  of  the  deca- 
logue, in  a  natural  sense,  is  not  only  meant  whoredom,  but 
also  all  obscene  acts,  all  wanton  discourse,  and  all  filthy,  un- 
clean thoughts  :  but  by  committing  adultery,  in  a  spiritual 
sense,  is  meant,  to  aduherate  the  good  things  of  the  Word,  and 
to  falsify  its  truths :  and  in  a  supreme  sense,  by  committing 
adultery  is  meant  to  deny  the  Lord's  divinity  and  to  profane 
the  Word  :  these  are  the  several  kinds  of  adultery.  The  nat- 
ural man,  by  means  of  his  rational  light,  may  know  that  by 
adultery  is  meant  every  obscene  act,  all  wanton  discourse, 
and  every  filthy  thought ;  but  he  does  not  know,  that  by  com- 
mitting adultery  is  also  meant,  to  adulterate  the  good  things  ot 
the  Word  and  to  falsify  its  truths  ;  and  still  less  that  it  means 
the  denying  the  Lord's  divinity  and  profaning  the  Word  :  hence 
he  does  not  know,  that  adultery  is  so  great  an  evil,  as  that  it 
may  be  called  essentially  diabolical ;  for  whosoever  is  princi- 
pled in  natural  adultery  is  also  in  spiritual  adultery,  and  vice 
versa:  that  this  is  the  case  will  be  demonstrated  in  a  particular 
treatise  concerning  Conjugial  Love.  But  they  are  at  once 
in  adulteries  of  every  kind,  who  do  not  regard  adulteries  as 
sins,  both  ir  faith  and  life. 

75.  The  reason  why  so  far  as  any  one  shuns  adultery,  so 
far  he  loves  marriage ;  or,  what  is  the  same  thing,  so  far  as 
any  one  shuns  the  lasciviousness  of  adultery,  so  far  he  loves 
the  chastity  of  marriage ;  is,  because  the  lasciviousness  of 
adultery  and  the  chastity  of  marriage  are  two  opposite» ; 
wherefore  so  far  as  man  is  not  in  the  one,  so  far  he  is  in  the 
other.  The  case  in  this  respect  is  as  was  described  above, 
n.  70. 

76.  It  is  impossible  for  any  one  to  know  what  the  chastity 
of  marriage  is,  unless  he  shuns  the  lasciviousness  of  adultery 
as  sin.  A  man  may  know  that  in  which  he  is,  but  he  can- 
not know  that  in  which  he  is  not ;  if  he  knows  any  thing,  in 


40  THE  DOCTRINE  OF  LIFE 

which  he  is  not,  by  description,  or  by  tliinking  about  it,  still 
he  knows  it  only  as  somewhat  obscure,  and  involved  in  doubt; 
wherefore  he  does  not  see  it  in  a  clear  light,  and  free  from 
doubt,  until  he  is  in  it  :  in  the  latter  case  therefore  he  knows, 
but  in  the  former  case  he  may  be  said  to  know  and  not  to 
know.  The  truth  is,  that  the  lasciviousness  of  adultery  and 
the  chastity  of  marriage,  compared  with  each  other,  are  like 
hell  and  heaven  compared  with  each  other ;  and  that  the  las- 
civiousness of  adultery  makes  hell  with  man,  and  the  chasti- 
ty of  marriage  make  heaven  with  him.  The  chastity  of  mar- 
riage, however,  abides  only  with  those  who  shun  the  lascivi- 
ousness of  adultery  as  sin  :    see  below,  n.  111. 

77.  From  what  has  been  said  it  may  without  difficulty  be 
concluded  and  seen,  whether  a  man  be  a  Christian  or  not, 
yea,  whether  he  has  any  religion  or  not:  for  whosoever  does 
not  regard  adulteries  as  sins,  in  faith  and  life,  is  not  a  Chris- 
tian, neither  has  he  any  religion.  But  on  the  other  hand, 
whosoever  shuns  adulteries  as  sins,  especially  if  he  holds  them 
in  aversion  by  reason  of  their  being  sins,  and  still  more,  if  he 
abominates  them  on  that  account,  has  religion,  and  if  he  be 
in  the  Christian  Church,  is  a  Christian.  But  more  \V'iil  be 
seen  on  this  subject  in  the  Treatise  concerning  Conjugial 
Love  :  in  the  mean  time,  see  what  is  said  upon  it  in  the  Trea- 
tise on  Heaven  and  Hell,  n.  3G6  to  380. 

78.  That  by  adulteries  are  also  meant  obscene  acts,  loose, 
wanton  discourse,  and  filthy  thoughts,  appears  plain  from  the 
Lord's  words  in  Matthew :  "  Ye  have  heard  that  it  hath  been 
said  by  them  of  old  time,  thou  shah  not  commit  adultery;  but 
I  say  unto  you,  that  ivhosoevcr  shall  look  upon  a  7Voman  to  lust 
after  her,  hath  already  committed  adultery  with  her  in  his 
heart,"  v.  27,  28. 

79.  That  by  committing  adultery,  in  a  spiritual  sense,  is 
meant  to  adulterate  the  good  of  the  Word,  and  to  falsify  its 
truth,  appears  from  the  following  passages  :  "  Babylon  hath 
made  all  nations  drink  of  the  unne  of  her  fornication,'''  Rev. 
xiv.  8.  "  The  angel  said,  I  will  show  thee  the  judgment  of 
the  great  whore  that  sittcth  i/pon  many  waters,  with  whom  the 
kings  of  the  earth  have  committed  whoredom,'''  Rev.  xvii.  1,  2. 
"  All  nations  have  dy-unk  of  the  ivine  of  the  ivrath  of  her  fornica- 
tion, and  the  kings  of  the  earth  have  committed  whoredom  with 
her,""  Rev.  xviii.  3.  "  God  hcdh  judged  the  great  whore,  zoho 
corrupted  the  earth  with  her  ivhoredom,'"  Rev.  xix.  2.  Whore- 
dom is  spoken  of  in  regard  to  Babylon,  because  by  Babylon 
are  meant  those  who  arrogate  to  themselves  the  divine  power 


FOR  THE  NEW  JERUSALEM.  41 

of  the  Lord,  and  profane  the  Word  by  adulterating  and  falsi- 
fying it ;  wherefore  also  Babylon  is  called  "  the  mother  of 
whoredoms  and  abominations  of  the  earth,"  Rev.  xvii.  5.  The 
same  is  signified  by  whoredom  in  the  prophets  ;  as  in  Jeremi- 
ah :  "  /  have  seen  a  horrible  thing  in  the  prophets  of  Jerusct- 
lem ;  they  commit  adultery  and  walk  in  lies,^^  xxiii.  14,  So 
in  Ezekiel :  "  Ttoo  women,  the  daughters  of  one  mother,  com- 
mitted whoredom  in  Egypt ;  they  committed  ivhoredom  in  their 
youth ;  one  committed  lohoredom  under  me ;  she  doated  on 
her  lovers,  the  Assyrians  her  neighbors ;  she  committed  her 
whoredoms  upon  them  ;  yet  she  forsook  not  her  ivhoi^edoms  in 
Egypt.  The  other  corrupted  her  love  more  than  the  former^ 
and  her  ivhoredoms  more  than  the  whoredoms  of  her  sister  ;  she 
added  to  her  ivhoredoms,  she  loved  the  Chaldeans  ;  the  sons  of 
Babel  [Babylon]  came  to  her  to  the  bed  of  love,  and  polluted  her 
by  their  whoredom,''^  xxiii.  2  to  17  :  these  words  relate  to  the  Is- 
raelitish  and  Jewish  church,  which  are  called  the  daughters 
of  one  mother  :  by  their  whoredoms  are  meant  the  adultera- 
tions and  falsifications  of  the  Word  ;  and  whereas,  in  the 
Word,  by  Egypt  is  signified  science,  by  Assyria  reasoning, 
by  Chaldea  the  profanation  of  truth,  and  by  Babel  the  profa- 
nation of  good,  therefore  it  is  said  that  they  committed  whore- 
dom with  those  nations.  The  like  is  said  in  Ezekiel  concern- 
ing Jerusalem,  whereby  is  signified  the  church  as  to  doctrine  : 
"  Thou  didst  trust  to  thy  beauty,  and  committcdst  whoredom 
because  of  thy  renown,  so  that  thou  pourcdst  out  thy  whoredoms 
on  every  one  that  passed  by :  thou  hast  committed  whoredom 
with  the  sons  of  Egypt  thy  neighbors,  great  in  flesh,  and  hast 
mtdtiplied  thy  ivhoredom :  thou  hast  committed  whoredom  with 
the  sons  of  the  Assyrian;  and  ivhen  thou  ivast  not  satisfied 
with  those  ivith  whom  thou  committedst  ivhoredom,  thou  multi- 
pliedst  thy  ivhoredom  even  to  Chaldea,  the  land  of  merchandise  : 
an  adulterous  ivomun  hath  received  strangers  instead  of  her 
husband ;  cdl  give  a  reward  to  their  whores,  but  thou  hast  giv- 
en rewards  to  cdl  thy  lovers,  that  they  may  come  to  thee  in  thy 
circuit  in  thy  ivhoredoms  ;  wherefore,  O  harlot,  hear  the  word 
of  Jehovah;'  xvi.  15,  26,  28,  29,  32,  33,  35  :  that  by  Jerusa- 
lem is  meant  the  church,  may  be  seen  in  the  DoctrIxNe  con- 
cerning THE  Lord,  n.  62,  63  ;  the  like  is  signified  by  whore- 
doms in  Isaiah,  chap,  xxiii.  17,  chap.  Ivii.  3  ;  and  in  Jeremi- 
ah, chap.  ii.  2,  6,  8,  9,  chap.  v.  1,7,  chap.  xiii.  27,  chap.  xxix. 
23 ;  and  in  Micah,  chap.  i.  7 ;  and  in  Nahum,  chap.  iii.  4  ; 
and  in  Hosea,  chap.  iv.  10,  11  ;  and  in  Levit.  xxv.  5  ;  and  in 
Numbers  xiv.  33,  chap.  xv.  39  :  and  in  other  places.  For  the 
4* 


42  THE  DOCTRINE  OF  LIFE 

same  reason  also  the  Jewish  nation  was  called  by  tlie  Lord  *'  an 
adulterous  generation,''  Matt,  xii.  39,  chap,  xvi,  4,  Mark  viii.  38. 

X,  That  so  far  as  any  one  shuns  Thefts  of  every  Kind 
AS  Sins,  so  far  he  loves  Sincerity. 

80.  By  stealing,  in  a  natural  sense,  is  not  only  meant  to 
steal  and  to  rob,  but  also  to  defraud,  and  under  any  pretence 
to  take  away  the  goods  of  another  :  but  by  stealing,  in  a  spir- 
itual sense,  is  meant,  to  deprive  another  of  the  truths  of  his 
faith,  and  of  the  goods  of  his  charity  :  whereas  by  stealing,  in 
a  supreme  sense,  is  meant,  to  take  away  from  the  Lord  what 
is  his,  and  to  attribute  it  to  one's  self,  and  thus  to  claim  right- 
eousness and  merit.  These  are  thefts  of  every  kind  ;  and  they 
also  make  a  one,  as  do  adulteries  of  every  kind,  and  murders 
of  every  kind,  spoken  of  above  :  the  reason  why  they  make  a 
one  is,  because  one  kind  is  involved  in  the  other. 

8L  The  evil  of  theft  enters  deeper  into  man  than  any  other 
evil,  because  it  is  conjoined  with  deceit  and  cunning,  and  de- 
ceit and  cunning  insinuate  themselves  even  into  the  spiritual 
mind  of  man,  which  is  the  seat  of  his  thought  as  grounded  in 
understanding.  That  man  has  a  spiritual  mind  and  a  natural 
mind,  will  be  seen  below. 

82.  The  reason  why  man  loves  sincerity  so  far  as  he  shuns 
theft  as  sin,  is,  because  theft  is  also  fraud,  and  fraud  and  sin- 
cerity are  two  opposites  ;  wherefore  so  far  as  any  one  is  not  in 
fraud,  so  far  he  is  in  sincerity. 

83.  By  sincerity  is  also  meant  integrity,  justice,  fidelity, 
and  uprightness :  man  cannot  be  principled  in  these  virtues 
from  himself,  so  as  to  love  them  by  and  for  the  sake  of  them ; 
but  whosoever  shuns  fraud,  deceit,  and  cunning,  as  sins,  there- 
by becomes  principled  in  those  virtues,  not  from  himself,  but 
from  the  Lord,  as  was  shown  above,  n.  18  to  32.  This  is 
true  in  regard  to  every  one  in  his  station  and  office  ;  as  in  re- 
gard to  a  priest,  to  a  magistrate,  to  a  judge,  to  a  trader,  and 
to  a  laborer. 

84.  The  same  appears  from  many  passages  of  the  Word ; 
as  from  the  following  :  "  Whosoever  walketh  in  righteousness y 
and  speaketh  uprightnesses ;  lohosoever  hateth  oppressions  for 
gain,  and  shaketh  his  hands  from  holdijig  bribes ;  who  stoppeth 
his  ears  from  hearing  of  bloods,  and  shutteth  his  eyes  from 
seeing  evil ;  he  shall  dwell  in  heights,''  Isaiah  xxxiii.  \o,  16. 
"  Jehovah,  who  shall  dwell  in  thy  tent,  loho  shall  inhabit  in  th^ 
mountain  of  thy  holiness  1   He  that  walketh  upright  and  dodh 


FOR  THE  NEW  JERUSALEM.  43 

righteousness,  he  cloth  not  backbite  with  his  tongue,  nor  do  evil 
to  his  companion,''^  Psalm  xv.  1,  2,  8.  *'  3Iine  eyes  are  upon 
the  faithful  of  the  earth,  that  they  may  sit  with  me :  he  that 
walketh  in  the  way  of  the  upright,  he  shall  minister  unto  me. 
There  shall  not  sit  in  the  midst  of  my  house  he  that  doeth  de- 
ceit ;  he  that  spcaketh  lies  shall  not  stand  in  my  sight.  I  will 
early  destroy  all  the  wicked  of  the  land,  to  cut  off  from  the  city 
all  that  work  iniquity,''''  Psalm  ci.  6,  7,  8. 

That  he  who  is  not  inwardly  sincere,  just,  faithful,  and  up- 
right, remains  in  reality  insincere,  unjust,  unfaithful,  and  de- 
void of  uprightness,  the  Lord  teaches  in  these  words  :  "  Except 
your  righteousness  shall  exceed  that  of  the  scribes  and  Phari- 
sees, ye  shcdl  not  enter  into  the  kingdom  of  the  heavens,'"  Matt. 
V.  20 :  by  the  righteousness  which  exceeds  that  of  the  scribes 
and  Pharisees,  is  meant  interior  righteousness,  in  which  the 
man  is  principled  who  is  in  the  Lord.  That  man  ought  to  be 
in  the  Lord,  he  himself  teaches  in  John :  "  The  glory  which 
thou  hast  given  me  I  have  given  them,  that  they  may  be  one  as  loe 
are  one,  I  in  them,  and  thou  in  me,  that  they  may  be  perfect 
in  one;  and  that  the  love  ivith  ivhich  thou  hast  loved  me  may 
be  in  them,  and  I  in  them,''  xvii.  22,  23,  26;  from  whence  it 
is  evident,  that  they  are  perfect  when  the  Lord  is  in  them. 
These  are  they  who  are  called  "  the  pure  in  heart,  who  shall 
see  God;  and  the  perfect  as  their  Father  in  the  heavens,"  Matt. 
V.  8,  48. 

85.  It  was  said  above,  n.  81,  that  the  evil  of  theft  enters 
deeper  with  man  than  any  other  evil,  because  it  is  conjoined 
with  deceit  and  cunning,  and  deceit  and  cunning  insinuate 
themselves  even  into  the  mind  of  the  spiritual  man,  where  his 
thought  is  grounded  in  understanding ;  wherefore  it  may  be 
expedient  here  to  say  sometliing  concerning  the  mind  of  man. 
That  the  mind  of  man  is  his  understanding  and  will  together, 
may  be  seen  above,  n.  48. 

86.  Man  has  a  natural  mind  and  a  spiritual  mind  ;  the  nat- 
ural mind  is  beneath,  and  the  spiritual  mind  is  above :  the 
natural  mind  is  the  mind  of  his  world,  and  the  spiritual  mind 
is  the  mind  of  his  heaven.*     The  natural  mind  may  be  called 

*  It  was  a  doctrine  amongst  the  ancient  philosophers,  that  man  is  a  micro- 
cosm, or  little  world,  in  which  the  great  world  is  portrayed  in  miniature. 
Thus,  as  in  the  great  world  there  is  an  inward  or  spiritual  world,  and  an  out- 
ward or  natural  world,  so  it  is  with  the  little  world  of  man  5  his  inward  or  spir- 
itual part  is  what  is  here  called  his  heaven,  and  his  outward  or  natural  part  is 
what  our  author  calls  his  world  :  each  of  these  parts  has  its  respective  mind,  or 
ruling  spirit ;  and  it  is  according  to  this  idea,  that  man's  natural  mind  is  here 
called  by  the  author  the  mind  of  his  world,  or  outward  part,  and  his  spiritual 
mind,  the  mind  of  his  heaven,  or  of  his  inward  part. 


44  THE  DOCTRINE  OP  LIFE 

the  animal  mind,  but  the  spiritual  mind  the  human  mind 
Man  is  also  distinguished  from  a  mere  animal  by  this,  that  he 
has  a  spiritual  mind,  whereby  he  has  a  capacity  of  being  in 
heaven  during  his  abode  in  the  world  :  it  is  likewise  by  vir- 
tue of  this  mind  that  man  lives  after  death. 

Man,  as  to  his  understanding,  can  be  in  his  spiritual  mind, 
and  thence  in  heaven  ;  but  he  cannot  be  as  to  his  will  in  his 
spiritual  mind,  and  thence  in  heaven,  unless  he  shuns  evils 
as  sins  :  and  unless  he  be  also  as  to  his  will  in  heaven,  still 
he  is  not  in  heaven  ;  for  the  will  draws  the  understanding 
downwards,  and  causes  it  to  be  alike  animal  and  natural  as 
itself. 

Man  may  be  compared  to  a  garden,  the  understanding  to 
light,  and  the  will  to  heat :  a  garden  is  in  light  and  not  at  the 
same  time  in  heat,  during  winter,  but  it  is  in  light  and  heat 
together  during  summer  :  the  man,  therefore,  who  is  in  the 
light  of  the  understanding  alone,  is  as  a  garden  in  the  time 
of  winter  ;  but  he  who  is  in  the  light  of  the  understanding, 
and  at  the  same  time  in  the  warmth  of  the  will,  is  as  a  garden 
in  the  time  of  summer.  The  understanding  also  is  wise  by 
virtue  of  spiritual  light,  and  the  will  loves  by  virtue  of  spirit- 
ual heat ;  for  spiritual  light  is  the  divine  wisdom,  and  spiritu- 
al heat  is  the  divine  love. 

So  long  as  man  does  not  shun  evils  as  sins,  the  concupis- 
cences of  evils  close  up  the  interiors  of  the  natural  mind  on 
the  part  of  the  will,  being  like  a  dense  veil  there,  and  as  a 
dark  cloud  beneath  the  spiritual  mind,  and  preventing  it  from 
being  opened  :  but  as  soon  as  man  shuns  evils  as  sins,  then 
the  Lord  flows  in  out  of  heaven,  and  removes  the  veil,  and 
disperses  the  cloud,  and  opens  the  spiritual  mind,  and  thereby 
introduces  him  into  heaven. 

So  long  as  the  concupiscences  of  evils  close  up  the  interi- 
ors of  the  natural  mind,  as  just  observed,  so  long  man  is  in 
hell ;  but  as  soon  as  those  concupiscences  are  dispersed  by 
the  Lord,  man  is  in  heaven.  Further  ;  so  long  as  the  concu- 
piscences of  evils  close  up  the  interiors  of  the  natural  mind, 
so  long  he  is  merely  a  natural  man  ;  but  as  soon  as  those  con- 
cupiscences are  dispersed  by  the  Lord,  he  becomes  a  spiritual 
man.  Again;  so  long  as  the  concupiscences  of  evils  close 
up  the  interiors  of  the  natural  mind,  so  long  man  is  a  mere 
animal,  differing  only  in  this,  that  he  has  power  to  think  and 
speak,  even  concerning  such  things  as  he  does  not  see  with 
his  eyes,  which  is  a  consequence  of  the  faculty  he  enjoys  of 
elevating  his  understanding  into  the  light  of  heaven  ;  but  aa 


FOR  THE  LSW  J.ERUSALEM.  45 

soon  as  those  concupiscences  are  dispersed  by  the  Lord,  man 
becomes  truly  a  man,  because  he  then  thinks  what  is  true,  in 
the  understanding,  by  virtue  of  what  is  good  in  the  will.  Last- 
ly ;  so  long  as  the  concupiscences  of  evils  close  up  the  interi- 
ors of  the  natural  mind,  so  long  man  is  as  a  garden  in  the 
time  of  winter ;  but  as  soon  as  those  concupiscences  are  dis- 
persed by  the  Lord,  he  is  like  a  garden  in  the  time  of  sum- 
mer. 

The  conjunction  of  the  will  and  the  understanding  with 
man  is  meant  in  the  Word  by  the  heart  and  soul,  and  by  the 
heart  and  spirit ;  as  where  it  is  said,  that  "  God  should  be  lov- 
ed with  the  whole  heart,  and  with  the  whole  soul,"  Matt.  xxii. 
35  ;  and  that  "  God  would  give  a  new  heart,  and  a  new  spir- 
it," Ezek.  xi,  19,  chap,  xxxvi.  26,  27;  by  the  heart  is  meant 
the  will  and  its  love,  and  by  soul,  and  by  the  spirit,  the  under- 
standing and  its  wisdom. 

XL  That  so  far  as  any  one  shuns  False  Witness  of  ev- 
ery Kind  as  Sins,  so  far  he  loves  Truth. 

87.  By  bearing  false  witness,  in  a  natural  sense,  is  not  on- 
ly meant  to  act  in  the  character  of  a  false  witness,  but  also  to 
lie  and  to  defame.  By  bearing  false  witness  in  a  spiritual 
sense  is  meant,  to  assert,  and  to  persuade  others,  that  what  is 
false  is  true,  and  that  what  is  evil  is  good,  and  vice  versa  :  but 
in  a  supreme  sense,  by  bearing  false  witness,  is  meant  to  blas- 
pheme the  Lord  and  the  Word  :  these  are  what  constitute  the 
bearing  false  witness  in  a  threefold  sense.  That  these  sever- 
al kinds  of  false  witness,  make  a  one  with  every  man  who  acts 
as  a  false  witness,  who  tells  a  lie,  and  defames  his  neighbor, 
may  appear  from  what  was  shown  in  the  Doctrine  concern- 
ing the  Sacred  Scripture,  in  relation  to  the  threefold  sense 
of  all  that  is  contained  in  the  Word,  n.  5,  6,  7,  and  57. 

88.  Inasmuch  as  a  lie  and  truth  are  two  opposites,  it  fol- 
lows, that  so  far  as  any  one  shuns  a  lie  as  sin,  so  far  he  loves 
truth. 

89.  So  far  as  any  one  loves  truth,  so  far  he  is  desirous  of 
knowing  it,  and  so  far  he  is  affected  in  heart  when  he  finds 
it ;  nor  can  any  other  attain  unto  wisdom  ;  and  so  far  as  he 
loves  to  do  the  truth,  so  far  he  is  made  sensible  of  the  pleas- 
antness of  the  light  in  which  the  truth  is.  The  case  is  simi- 
lar in  respect  to  the  subjects  spoken  of  above ;  as  in  respect 
to  sincerity  and  justice  with  him  who  shuns  thefts  of  every 
kind  ;  in  respect  to  chastity  and  purity  with  him  who  shun$ 


46  THE  DOCTRINE  OJ  LIFE 

adulte'-ies  of  every  kind  ;  and  in  respect  to  love  and  charity 
with  him  who  shuns  murders  of  every  kind,  &-c.  But  he  who 
is  in  the  opposites,  knows  not  any  thing  concerning  these  vir- 
tues ;  when  yet  they  contain  in  them  every  thing  that  is  any 
thing. 

90.  It  is  truth  which  is  meant  by  the  seed  in  the  field,  con- 
cerning which  the  Lord  speaks  in  these  words :  "  A  sower 
went  out  to  soto.  And  as  he  sowed,  so-me  fell  by  the  way-side^ 
which  was  trodden  under  foot,  and  the  fowls  of  heaven  devour- 
ed it ;  and  some  fell  upon  stony  ground,  but  as  soon  as  it  was 
sprung  2tp,  it  withered  away,  because  it  lacked  moisture ;  and 
some  fell  into  the  midst  of  thorns,  and  the  thorns  sprang  up 
with  it  and  choked  it ;  and  other  fell  upon  good  ground,  and 
sprang  up,  and  bare  fruit,  a  hundred  fold,""  Luke  viii.  5  to  8, 
Matt.  xiii.  3  to  8,  Mark  iv.  3  to  8.  The  sower  here  is  the 
Lord,  and  the  seed  is  his  Word,  consequently  truth ;  the  seed 
by  the  way-side  is  with  those  who  take  no  concern  about 
truths ;  the  seed  on  stony  ground  is  with  those  who  take  con- 
cern about  truth,  but  not  for  its  own  sake,  and  thus  not  in- 
wardly ;  the  seed  in  the  midst  of  thorns  is  with  those  who  are 
in  the  concupiscences  of  evil  ;  but  the  seed  in  the  good  ground 
is  with  those  who  love  the  truths  which  are  in  the  Word  from 
the  Lord,  and  practise  them  in  dependence  on  him,  and  thus 
bring  forth  fruit.  That  this  is  the  meaning  of  the  parable  ap- 
pears from  the  Lord's  explication  of  it,  Matt.  xiii.  19  to  23, 
Mark  iv.  14  to  20,  Luke  viii.  1 1  to  15.  Hence  it  is  evident, 
that  the  truth  of  the  Word  cannot  take  root  with  those  v\iho 
take  no  concern  about  truth ;  nor  with  those  who  love  truth 
outwardly  and  not  inwardly ;  nor  with  those  who  are  in  the 
concupiscences  of  evil ;  but  with  those  in  whom  the  concupis- 
cences of  evil  are  dispersed  by  the  Lord.  In  these  last,  the 
seed,  that  is,  truth,  is  rooted  in  their  spiritual  mind;  concern- 
ing which,  see  above,  n.  86. 

91.  It  is  a  prevailing  notion  at  this  day,  that  salvation  con- 
sists in  believing  this  or  that  doctrine  of  the  church,  and  has 
no  connexion  with  doing  the  commandments  of  the  decalogue, 
(which  are,  not  to  kill,  not  to  commit  adultery,  not  to  steal, 
not  to  bear  false  witness,  both  in  a  confined  and  extended  sense,) 
for  it  is  urged,  that  works  are  not  regarded,  but  faith  from 
God  ;  when  nevertheless  the  truth  is,  that  so  far  as  any  one  is  in 
those  evils,  so  far  he  is  without  faith,  as  was  shown  above,  n. 
42  to  52.  For  consult  your  reason,  and  consider  well,  wheth- 
er any  murderer,  adulterer,  thief,  and  false  witness,  so  long 
as  he  is  in  the  concupiscence  of  such  evils,  can  have  faith  \ 


FOR   THE    NEW    JERUSALEM.  47 

and  further,  whether  the  concupiscence  of  such  evils  can  pos- 
sibly be  otherwise  dispersed  than  by  not  willing  to  do  them 
because  they  are  sins,  that  is,  because  they  are  infernal  and 
diabolical :  wherefore,  whosoever  supposes  that  salvation  con- 
sists in  believing  this  or  that  doctrine  which  the  church  teach- 
es, and  is  still  in  the  concupiscence  of  murder,  of  adultery,  of 
theft,  and  of  false  witness,  must  needs  come  under  the  de- 
scription of  that  foolish  one  mentioned  by  the  Lord  in  Matthew, 
chap.  vii.  26.  Such  a  church  is  thus  described  in  Jeremiah  : 
"  Stand  ill  the  gate  of  the  h(m.-<e  of  Jehovah,  and  proclaim 
there  this  word ;  Thus  saith  Jehooah  of  hosts  the  God  of  Isra- 
el, Amend  your  ivays  and  your  works ;  trust  ye  not  in  the 
words  of  a  lie,  saying,  The  temple  of  Jehovah,  the  temple  of 
Jehovah,  the  temple  of  Jehovah,  are  these;  Will  ye  steed,  mur- 
der, and  commit  adultery,  and  sioear  by  a  lie,  and  come  and 
stand  before  me  in  this  house,  on  which  my  name  is  named,  and 
say,  We  are  delivered,  whilst  ye  do  those  abominations  ?  Is 
this  house  become  a  den  of  robbers  ?  Behold,  even  I  have  seen, 
saith  Jehovah,''  vii.  2,  3,  4,  9,  10,  11. 

XII.  That  it  is  not  possible  for  any  one  to  shun  Evils 
AS  Sins,  so  that  he  may  hold  them  inwardly  in  Aver- 
sion, EXCEPT  BY  Combats  against  them. 

92.  It  must  appear  plain  to  every  one,  both  from  the  Word 
and  from  doctrine  thence  derived,  that  the  proprium,  or  sel^ 
hood,  of  man,  is  evil  from  his  birth,  and  that  it  is  in  conse- 
quence of  this  that  he  loves  evils,  from  an  irniate  concupis- 
cence, and  is  hurried  on  to  the  very  commission  of  them, 
from  a  desire  to  revenge,  to  defraud,  to  defame,  and  to  com- 
mit adultery  ;  and  in  case  he  does  not  think  that  they  are  sins, 
and  resist  them  on  that  account,  he  commits  them  as  often  as 
opportunity  offers,  and  when  his  interest  and  reputation  are 
not  endangered.  Man,  moreover,  yields  to  the  influence  of 
these  evils  with  a  feeling  of  delight,  when  there  is  nothing  of 
the  nature  of  religion  within  him. 

93.  Inasmuch  as  this  proprium,  or  self-hood,  of  man,  con- 
stitutes the  first  root  of  his  life,  it  is  evident  what  sort  of  a  tree 
man  w'ould  become,  if  that  root  were  not  to  be  extirpated,  and 
a  new  one  implanted ;  he  would  be  a  rotten  tree,  of  which  it 
is  said,  that  it  is  to  be  cut  down  and  cast  into  the  fire.  Matt, 
iii.  10,  chap.  vii.  19.  This  root  is  not  removed,  and  a  new 
one  implanted  in  its  stead,  unless  man  regards  the  evils,  which 
constitute  the  root,  as  destructive  to  his  soul,  and  is  on  that 


48  THE  DOCTRINE  OF  LIFE 

account  desirous  of  removing  them :  but  inasmuch  as  they 
appertain  to  his  proprium,  and  are  consequently  delightful  to 
him,  he  cannot  effect  their  removal  but  with  a  degree  of  un- 
willingness, and  of  struggle  against  them,  and  thus  of  combat. 

94.  Every  one  who  believes  that  there  is  a  hell  and  a  heav- 
en, and  that  heaven  is  eternal  felicity,  and  that  hell  is  eternal 
infelicity ;  and  who  believes,  further,  that  they  who  commit 
evil  go  to  hell,  and  they  who  do  good,  to  heaven ;  is  brought 
into  a  state  of  combat ;  and  he  who  is  in  combat,  acts  from 
an  interior  principle,  and  in  opposition  to  that  concupiscence 
which  constitutes  the  root  of  evil ;  for  whosoever  is  engaged 
in  combat  against  any  thing,  does  not  will  or  desire  that  thing, 
and  to  have  concupiscence  is  to  will  and  desire.  Hence  it  is 
evident,  that  the  root  of  evil  can  only  be  removed  by  combat 
against  it. 

95.  So  far,  therefore,  as  any  one  fights  against  evil,  and 
thereby  removes  it,  so  far  good  succeeds  in  its  place,  and,  by 
virtue  of  good,  so  far  he  views  evil  in  the  face,  and  then  sees 
it  to  be  infernal  and  horrible  :  and  having  made  this  discov- 
ery, he  not  only  shuns  it,  but  also  holds  it  in  aversion,  and  at 
length  abominates  it. 

96.  The  man  who  fights  against  evils,  must  needs  fight  as 
from  himself;  otherwise  he  does  not  fight,  but  stands  like  an 
automaton,  seeinor  nothing  and  doing  nothino; ;  in  which  state, 
from  the  evil  in  which  he  is,  he  continually  thinks  in  favor 
of  evil,  and  not  against  it.  But  still  it  is  well  to  be  attended 
to,  that  the  Lord  alone  fights  in  man  against  evils,  and  that  it 
only  appears  to  man  as  if  he  fought  of  himself,  and  that  the 
Lord  is  willing  it  should  so  appear,  inasmuch  as  without  such 
appearance  there  could  be  no  combat,  and  consequently  no 
reformation. 

97.  Such  combat  is  not  grievous,  except  to  those  who  have 
quite  surrendered  themselves  to  the  guidance  of  their  concu- 
piscences, and  have  indulged  them  with  deliberate  purpose; 
and  also  to  those  who  have  confirmed  themselves  in  the  rejec- 
tion of  the  holy  things  of  the  Word  and  of  the  church  ;  to 
others  it  is  not  grievous  ;  let  them  but  resist  evils  in  intention 
only  once  in  a  week,  or  a  fortnight,  and  they  will  perceive  a 
change. 

98.  The  Christian  church  is  called  the  church  militant, 
and  it  can  be  called  militant  for  no  other  reason  than  as  fight- 
ing against  the  devil,  consequently  against  the  evils  which  are 
from  hell ;  for  hell  is  the  devil.  This  combat  consists  in  the 
temptation  which  every  member  of  the  church  endures. 


FOR    THE    NEW   JERUSALEM  49 

09.  The  combats  against  evils,  which  are  temptations,  are 
treated  of  in  many  places  in  the  Word,  and  are  understood  by 
these  words  of  the  Lord :  "  Verily,  I  say  unto  you,  except  a 
grain  of  wheat  falling  into  the  earth  die,  it  abideth  alone;  hut 
if  it  die,  it  heareth  much  fruit,^^  John  xii.  24 :  and  also  by 
these  :  **  Whosoever  will  come  after  me,  let  him  renounce  him- 
self, and  take  up  his  cross,  and  follow  me.  Whosoever  will 
save  his  life  shall  lose  it ;  hut  whosoever  shall  lose  his  life  for 
my  sake  and  the  gospeTs,  the  same  shall  save  it,^^  Mark  viii. 
34,  35 ;  by  the  cross  is  understood  temptation,  as  also  in  Matt. 
X.  38,  chap.  xvi.  24.  Mark  x.  21.  Luke  xiv.  27 ;  by  his  life  is 
meant  the  life  of  man's  proprium  or  self-hood,  as  also  in  Matt. 
X.  39,  chap.  xvi.  25.  Luke  ix.  24  ;  and  particularly  John  xii. 
25  ;  which  is  also  the  life  of  the  flesh  that  profiteth  nothing, 
John  vi.  63.  Concerning  combats  against  evils,  and  victories 
over  them,  the  Lord  speaks  to  the  churches  in  the  Revelation  ; 
as  to  the  church  in  Ephesus  :  "  To  him  that  ovcrcometh  will  J 
give  to  eat  of  the  tree  of  life,  which  is  in  the  midst  of  the  para- 
disc  of  God^^  Rev.  ii.  7 :  to  the  church  in  Smyrna  :  "  He 
that  overcometh  shall  not  he  hurt  by  the  second  death,^'  Rev. 
ii.  11 :  to  the  church  in  Pergamos  :  *'  To  him  that  over- 
cometh will  I  give  to  eat  of  the  hidden  manna,  and  will  give 
him  a  ichite  stone,  and  on  the  stone  a  new  name  written,  which 
no  one  knoweth  except  he  that  receiveth  it,^'  Rev.  ii.  17 :  to 
the  church  in  Thyatira  :  "  He  that  ovcrcometh,  and  keep- 
eth  my  works  unto  the  end,  to  him  ivill  I  give  power  over  the 
nations,  and  I  will  give  him  the  morning  star,'^  Rev.  ii.  26, 28  : 
to  the  church  in  Sardis  :  '*  He  that  overcometh,  the  same 
shall  he  clothed  in  white  raiment,"  Rev.  iv.  5  :  to  the  church 
in  Philadelphia  :  "  Hi?n  that  ovcrcometh  will  I  make  a  pil- 
lar in  the  temple  of  my  God,  and  I  will  lorite  upon  him  the 
name  of  my  God,  and  the  name  of  the  city  of  my  God,  the 
New  Jerusalem,  which  cometh  down  out  of  heaven  from  God, 
and  my  new  name,''''  Rev.  iii.  12 :  and  to  the  church  in  Lao- 
dicea  :  *'  To  him  that  ovcrcometh,  will  I  give  to  sit  with  me 
on  my  throne,"  Rev.  iii.  27. 

100.  The  subject  of  those  combats,  which  are  temptations, 
may  be  seen  particularly  treated  of  in  the  Doctrine  of  the 
New  Jerusalem,  from  n.  187  to  n.  201.  Whence  they  are, 
and  their  nature,  may  be  seen,  n.  190,  197.  How  and  when 
they  happen,  n.  198.  What  good  they  effect,  n.  199.  That 
the  Lord  fights  for  man,  n.  200.  Concerning  the  Lord's 
combats  or  temptations,  n.  201 
5 


80  THE    DOCTRINE    OF    LIFE 

XIII.  That  Man  ought  to  shun  Evils  as  Sins,  and  to 


101.  It  is  of  divine  order  that  man  should  act  from  free- 
dom, since  to  act  from  freedom  according  to  reason  is  to  act 
of  himself.  Nevertheless,  these  two  faculties,  freedom  and 
reason,  are  not  man's  own,  but  are  the  Lord's  within  him : 
and  so  far  as  he  is  man,  they  are  not  taken  away  from  him, 
inasmuch  as  without  them  he  could  not  be  reformed ;  for  he 
could  not  do  the  work  of  repentance  ;  he  could  not  fight  against 
evils,  and  afterwards  bring  forth  fruits  w^orthy  of  repentance. 
Now  since  freedom  and  reason  are  with  man  from  the  Lord, 
and  man  acts  from  them,  it  follows,  that  he  does  not  act  of 
himself,  but  as  of  himself  t 

102.  The  Lord  loves  man,  and  is  desirous  of  dwelling 
with  him ;  nor  can  he  love  him  and  dwell  with  him,  unless  he 
is  received  and  loved  reciprocally ;  this  is  the  only  possible 
ground  of  conjunction.  For  this  cause  the  Lord  has  given 
freedom  and  reason  to  man,  freedom,  to  think  and  will  as  of 
himself,  and  reason,  to  direct  him  in  such  thinking  and  will- 
ing. To  love  any  one,  and  to  be  conjoined  with  any  one, 
with  whom  there  is  no  reciprocation,  is  not  possible;  neither 
is  it  possible  to  enter  into  and  remain  with  any  one  with 
whom  there  is  no  reception.  Inasmuch  as  reception  and  re- 
ciprocality  are  in  man  from  the  Lord,  therefore  the  Lord  says, 
"  Abide  in  me,  and  I  in  you,'"  John  xv.  4  ;  '*  He  that  abideth 
in  me,  and  I  in  him,  the  same  beai'eth  much  fruit,'''  John  xv. 
5  ;  "  In  that  day  ye  shall  know  that  ye  are  in  me,  and  I  in 

*  The  author's  distinction,  lliat  in  avoiding'  evils  as  sins,  man  ought  to  exert 
himself  AS  of  HiiviSKLK,is  more  extensively  mstructive  than  might  at  first  sight 
be  apprehendecl;  as  it  clearly  reconciles  an}'^  seeming  repugnance  between  those 
two  great  li-uths,  the  continual  influence  of  Divine  Goodness  upon  the  human 
mind,  and  the  free  agency  of  man,  not  from  a  liberty  independent  of  Him  in  whom 
ne  lives,  moves,  and  has  his  being,  but  from  a  continual  g-ift  from  the  fountain 
Dfall  life  and  liberty;  so  that  he  cannot  truly  be  said  to  act  of  himself,  but 
AS  of  himself  ; — which  distinction  ascribes  all  the  power  and  wisdom  of  his 
actions  to  God,  and  at  the  same  time  supports  the  practical  truths,  that  man 
ought  to  exert  himself  in  opposition  to  evil  ; — that  he  ought  to  keep  his  heart 
with  diligence,  to  make  his  calling-  and  election  sure  ; — and  that  fortitude,  self- 
den'ial,  repentance,  diligence,  and  circumspection,  are  quite  consistent  with  that 
continual  dependence  on  God,  that  trusting  in  his  help  and  preservation,  and 
that  devotedness  to  his  will,  which  is  the  reasonable  service  and  solid  happi- 
uess  of  the  truly  humble  and  pious  Christian. 

t  That  man  "has  freedom  from  the  Lord,  may  be  seen  alcove,  n.  19,  20  ;  and 
.n  the  Treatise  on  Heaven  and  Hell,  n.  589  to  59f3,  and  n.  597  to  603. 
What  freedom  is,  may  be  seen  in  the  Doctrine  ok  the  New  Jerusalem, 
R.  Ul  lo  149. 


FOR   THE    NEW    JERUSALEM.  51 

yoM,"  John  xiv.  20.  That  the  Lord  is  in  the  truths  and  in 
the  goods  which  man  receives,  and  which  abide  with  him,  he 
also  teaches  in  these  words :  '*  If  yc  abide  in  me,  and  my 
words  abide  in  you.  If  ye  keep  my  commandments,  ye  shall 
abide  in  my  love,''^  John  xv.  7,  10 ;  "  He  that  hath  my  cojn- 
mandments,  and  doeth  them,  he  it  is  that  loveth  me,  and  I  ivill 
love  him,  and  icill  make  my  abode  with  him,'''  John  xiv,  21,  23. 
Thus  the  Lord  dwells  in  his  own  with  man,  and  man  in  those 
things  which  are  from  the  Lord,  and  thus  in  the  Lord. 

103.  Inasmuch  as  there  is  with  man  from  the  Lord  this 
reciprocality,  and  power  of  application  on  his  part,  and  con- 
sequent mutual  faculty  for  conjunction,  therefore  the  Lord 
directs,  that  man  should  repent ;  and  this  no  one  can  do,  but 
as  of  himself:  ^^  Jesus  said.  Except  ye  repent,  ye  shall  all 
perish,^'  Luke  xiii.  3,  5  ;  "  Jesus  said,  The  kingdom  of  God 
is  at  hand ;  repent,  and  believe  the  Gospel,'^  Mark  i.  14,  15 
**  Jesus  said,  I  am  come  to  call  sinners  to  repentance,''  Luke 
V.  32.  "  Jesus  send  to  the  churches.  Repent,^''  Rev.  ii.  5,  16, 
21,  22,  chap.  iii.  3;  also,  ^^They  repented  not  of  their  deeds,^' 
Rev.  xvi.  11. 

104.  Inasmuch  as  there  is  with  man  from  the  Lord  this 
reciprocality,  and  power  of  application  on  his  part,  and  con- 
sequent mutual  tendency  to  conjunction,  therefore  the  Lord 
-enjoins,  that  man  should  do  the  commandments,  and  should 
bring  forth  fruits  ;  as  in  these  words  :  "  Why  call  ye  me  Lord, 
Lord,  and  do  not  ivhat  I  say  ?"  Luke  vi.  4G  to  49.  "  If  ye 
know  these  things,  blessed  are  ye  if  ye  do  them,'"  John  xiii. 
17.  "  Ye  are  my  friends  if  ye  do  what  I  command  you,''* 
John  XV.  14.  ^'Whosoever  tcacheth  and  doeth,  shcdl  be  called 
great  in  the  kingdom  of  the  heavens,"  Matt.  v.  19.  "  Every 
one  thcd  heareth  my  words  and  doeth  them,  I  will  liken  to  a 
prudent  man"  Matt.  vii.  24.  "  Bring  forth  fruits  worthy 
of  repentance,"  Matt.  iii.  8.  "  31ake  the  tree  good,  and  its 
fruit  good."  Matt.  xii.  33.  "  The  kingdom  shall  be  given 
to  a  nation  bringing  forth  the  fruits  thereof,"  Matt.  xxi.  43. 
"  Every  tree  ivhich  beareth  not  good  fruit,  is  cut  down  and  cast 
into  the  fire"  Matt.  vii.  19 ;  not  to  mention  many  other  pas- 
sages of  a  like  nature ;  from  which  it  is  evident,  that  man 
ought  to  do  good  from  himself,  but  by  the  Lord's  power, 
which  he  should  implore ;  and  this  is  to  do  good  as  of  him- 
self 

105.  Inasmuch  as  there  is  with  man  from  the  Lord  this 
reciprocality,  and  power  of  application  on  his  part,  and  con- 
sequent mutual  faculty  for  conjunction,  therefore  man  is  to 


52  THE    DOCTRINE    OF    LIFE 

renoer  an  account  of  his  works,  and  to  be  recompensed  ac- 
cording to  them;  for  the  Lord  saith,  *'  The  ^on  of  3Ian  shall 
come,  and  render  to  every  one  according  to  his  deeds,''''  Matt, 
xvi.  27.  '*  They  ivho  have  done  goo-d  shall  come  forth  to  the 
resurrection  of  life,  and  they  ivho  have  done  evil  to  the  resur- 
rection of  judgment,"  John  v.  22.  *'  Their  works  follow  with 
them,"  Rev.  xiv.  18.  "  All  were  judged  according  to  their 
works"  Rev.  xx.  13.  "  Behold  I  come,  and  my  reward  is 
with  me,  that  I  may  give  to  every  one  according  to  his  works," 
Rev.  xxii.  12.  If  there  was  no  reciprocality  with  man,  there 
would  be  no  imputation. 

106.  Inasmuch  as  reception  and  reciprocality  are  with  man, 
therefore  the  church  teaches,  that  man  should  examine  him- 
self, should  confess  his  sins  before  God,  should  desist  from 
them,  and  should  lead  a  new  life  :  that  this  is  taught  by  eve- 
ry church  in  Christendom,  may  be  seen  above,  n.  3  to  8. 

107.  In  case  man  had  no  faculty  of  reception,  and  at  the 
same  time  of  thinking  as  from  himself,  nothing  could  have 
been  said  to  him  about  having  faith,  for  neither  is  faith  from 
man.  Without  such  faculty  man  would  be  like  chaff  in  the 
wind,  and  would  stand  like  somewhat  inanimate,  with  his 
mouth  open  and  his  hands  hanging  down,  waiting  for  influx, 
thinking  nothing,  and  doing  nothing  in  the  things  which  con- 
cern his  salvation  :  he  has  indeed  no  active  power  in  those 
things  from  himself,  but  still  he  has  a  power  of  re-acting  as 
from  himself 

But  these  things  will  be  placed  in  a  clearer  light  in  the 
Treatise  concerning  Angelic  Wisdom. 


XIV.  That  if  any  one  shuns  Evils  for  any  other  Rea- 
son   THAN    because    THEY    ARE    SiNS,    HE    DOES    NOT    SHUN 

them,  but  only  prevents  their  appearing  before  the 
Eyes  of  the  World. 

108.  There  are  moral  men  who  keep  the  commandments 
of  the  second  table  of  the  Decalogue,  being  guilty  neither  of 
theft,  nor  of  blasphemy,  nor  of  revenge,  nor  of  adultery  ;  and 
such  of  them  as  persuade  themselves  that  such  things  are 
evil,  because  they  are  hurtful  to  the  common  good  of  the 
state,  and  thereby  contrary  to  the  laws  of  humanity,  also  live 
in  the  exercise  of  charity,  sincerity,  justice,  and  chastity. 
But  if  they  practise  these  goods,  and  shun  those  evils,  only 
because  they  are  evils,  and  not  at  the  same  time  because  they 
are  sins,  they  are  still  merely  natural  men ;  and  with  merely 


FOR    THE    NEW    JERUSALEM.  53 

natural  men  the  root  of  evil  remains  ingrafted,  and  is  not  re- 
moved;  wherefore  the  good  actions  which  they  perform  are 
not  good,  because  they  proceed  from  themselves. 

109.  It  is  possible  for  the  natural  moral  man  to  appear  be- 
fore men  in  the  world  altogether  like  the  spiritual  moral  man, 
but  not  before  the  angels  in  heaven ;  for  before  the  angels  in 
heaven,  if  he  be  principled  in  what  is  good,  he  appears  as  an 
image  of  wood,  and  if  he  be  principled  in  what  is  true,  as  an 
image  of  marble,  in  which  is  no  life  :  but  it  is  otherwise  with 
the  spiritual  moral  man  :  for  the  natural  moral  man  is  exter- 
nally moral,  and  the  spiritual  moral  man  is  internally  moral, 
and  what  is  external  without  what  is  internal  is  not  alive  :  it 
lives  indeed,  but  not  the  life  which  is  called  life. 

110.  The  concupiscences  of  evil,  which  form  the  interiors 
of  man  from  his  birth,  are  not  removed  but  by  the  Lord  alone  : 
for  the  Lord  enters  by  influx  from  what  is  spiritual  into  what 
is  natural,  whereas  man  of  himself  flows-in  from  what  is  nat- 
ural into  what  is  spiritual ;  and  this  influx  is  contrary  to 
order,  and  does  not  o}X3rate  upon  concupiscences  to  the  re- 
moval of  them,  but  incloses  or  shuts  them  in  closer  and  closer 
in  proportion  as  it  confirms  itself:  and  whereas  hereditary 
evil  thus  lies  concealed  and  shut  up,  after  death,  when  man 
becomes  a  spirit,  it  bursts  the  covering  uithin  which  it  was 
concealed  in  the  world,  and  breaks  out,  like  the  corruption 
of  an  ulcer  which  had  only  been  superficially  healed. 

111.  There  are  various  and  manifold  causes  operating  to 
render  man  moral  in  an  external  form ;  but  if  he  be  not  also 
moral  in  an  internal  form,  he  is  still  not  moral  :  as  for  exam- 
ple ;  if  a  person  abstains  from  adultery  and  whoredom  through 
fear  of  the  civil  law  and  its  penalties ;  or  through  fear  of 
losing  his  reputation,  and  consequently  his  prospects  of  world- 
ly advancement ;  or  through  fear  of  diseases  which  may  be 
thereby  contracted  ;  or  through  fear  of  family  broils,  and  the 
disturbance  of  his  private  tranquillity;  or  through  fear  of  re- 
venge from  the  husband  or  relatives  ;  or  from  poverty  or 
avarice  ;  or  from  weakness  occasioned  either  by  disease,  or 
by  excess,  or  by  age,  or  by  impotence  ;  yea,  if  he  abstains 
from  those  evils  from  any  natural  or  moral  law,  and  not  at  the 
same  time  from  a  spiritual  law,  he  is  still  inwardly  an  adul- 
terer and  whoremonger ;  for  he  nevertheless  believes  that 
those  evils  are  not  sins,  and  consequently  he  does  not  make 
them  unlawful  in  his  spirit  before  God ;  and  thus  in  spirit  he 
commits  them,  although  not  before  the  world  in  the  body  ; 
wherefore  after  death,  when  he  becomes  a  spirit,  he  speaks 

5* 


54       THE    DOCTRINE    OF    LIFE    FOn    THE    NEW   JERl  SALEM. 

openly  in  favor  of  them.  Hence  it  is  evident,  that  a  wicked 
person  may  shun  evils  as  being  hurtful,  but  that  none  but  a 
Christian  can  shun  them  as  being  sinful. 

112.  The  case  is  similar  in  respect  to  thefts  and  frauds  of 
every  kind  ;  and  also  in  respect  to  every  kind  of  murder  and 
revenge,  of  false  witness  and  lies.  No  one  can  be  cleansed 
and  purified  from  them  of  himself:  for  there  are  infinite  con- 
cupiscences inherent  in  every  one  of  those  evils,  which  man 
sees  not  but  as  one  simple  thing,  whereas  the  Lord  sees  every 
smallest  particular  in  every  series.  In  a  word,  man  cannot 
regenerate  himself,  that  is,  form  in  himself  a  new  heart  and  a 
new  spirit ;  the  Lord  alone  can  do  this,  who  is  himself  the 
Reformer  and  Regenerator.  Wherefore  if  man  were  to  be 
desirous  of  making  himself  anew  from  his  own  prudence  and 
intelligence,  it  would  be  only  like  covering  a  deformed  face 
with  paint,  and  besmearing  a  part  affected  with  inward  rot- 
tenness with  soap. 

113.  Therefore  the  Lord  says  in  Matthew,  "  Thou  blind 
Pharisee,  cleanse  first  the  inside  of  the  cup  and  platter,  that 
the  outside  may  he  clean  also,''  xxiii.  26  :  and  in  Isaiah  ; 
"  Wash  ye,  mcike  you  clean,  put  away  the  evil  of  your  doings 
from  BEFORE  MY  EYES,  ccasc  to  do  evil:''  and  then,  "  though 
your  sins  be  as  scarlet,  they  shall  be  white  as  snoic ;  though 
they  he  red  like  crimson,  they  shall  be  as  wool,''''  i.  16,  18. 


114.  To  what  has  been  said  above,  let  these 
remarks  be  added  :  I.  That  Christian  charity, 
with  every  individual,  consists  in  his  performing 
faithfully  the  duties  of  his  calling  :  for  thus,  if 
he  shuns  evils  as  sins,  he  daily  does  what  is  good, 
and  is  himself  his  own  particular  use  in  the 
common  body  ;  thus  also  the  common  good  is 
provided  for,  and  that  of  each  individual  in  par- 
ticular. II.  That  other  works  are  not  properly 
works  of  charity,  but  are  either  its  signs,  or 
benefits,  or  debts. 


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Marriage  of  the  King's  Son,  Lord's  Prayer  and  Ten  Commandments,  De- 
liverance OF  the  Israelites  from  Egypt;  Miscellaneous  Sermons;  and  do. 
preached  at  St.  Johns. 

Clowes's  work  on  Mediums,  Twelve  Hours  of  the  Day,  Two  Heavenly  Me- 
morialists ;  on  Science  ;  Miscellaneous  Thoughts  ;  &c. 

Also  for  sale  the  Works  of  Rev.  Robert  Hindmarsh,  Rev.  M.  Sibley,  Rev.  S. 
Noble,  Rev.  D.  G.  Goyder,  &c.  &c. 


TRACTS. 

THE  TRUE  OBJECT  OF  CHRISTIAN  WORSHIP  DEMONSTRATED,  and  the 

Doctrine  of  the  Trinity  elucidated,  and  cleared  of  the  Difficulties  in  which  it  is  com- 
monly involved.     By  Samuel  Noble. 

A  DIALOGUE  ON  THE  APOSTOLIC  DOCTRINE  OF  THE  ATONEMENT, 
in  which  that  Doctrine  is  clearly  explained. 

THE  DOCTRINE  of  the  SCRIPTURES  respecting  Regeneration  and  Good  Worka. 

A  FEW  PLAIN  ANSWERS  TO  THE  QUESTION,  "  WHY  DO  YOU  RECEIVE 
THE  TESTIMONY   OF  SWEDENBORG  i  " 

BRIEF  REMARKS  on  the  ATONE."MENT  and  MEDIATIOxN  of  JESUS  CHRIST. 

AN  AFFECTIONATE  ADDRESS  to  the  Clergy  on  the  Writings  of  Swedenborg. 


CHILDREN'S  BOOKS. 

SUNDAY  LESSONS,  for  the  Instruction  of  Children  of  the  New  Church,  in  Schools 
or  at  Home.     By  a  Member  of  the  Boston  Society  of  the  N.  J.     r2mo.    Camb.  50  eta. 

LES.SONS  FOR  CHILDREN  OF  THE  NSW  CHURCH.    16mo.    Cambric,  25  cts. 

A  CATECHISM  FOR  THE  CHILDREN  OF  THE  NEW  CHURCH.  By  Sam- 
uel Worcester.     .$1.00  per  dozen,  10  cents  single. 

THE  RAINBOW  EXPLAINED  ACCORDING  TO  ITS  INTERNAL  OR  SPI- 
RITUAL MEANING,  in  the  way  of  Question  and  Answer.  By  Rev.  J.  Clowes. 
SI. 00  per  dozen.  10  cents  single. 

THE  GOOSEBERRY-BUSH  AND  CATERPILLARS ;  or  a  True  Figure  of  the 
Bad  Passions  ami  their  Mischievous  Effects.  By  Rev.  J.  Clowes.  62^  cents  per 
dozen,  6i  cents  single. 

EDWARD  AND  ELLEN,  a  Tale.  "Beware  of  ever  exceeding  the  boundaries  of 
truth  in  any  mode  or  form."     $1.00  per  dozen,  10  cents  single. 

MARY  AND  SUSAN.     By  the  same  Author.     62*  cents  per  dozen,  6  cts.  single. 

STORIES  FOR  SMALL  CHILDREN.     62,^  cents  per  dozen,  6  cents  single. 


1 

DATE  DUE 

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\  f,3  l^ 

W 

OCT! 

9  lOiJH 

j 

GAYLORD 

PRI^^■ED  IN  U.SA 

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COLUMBIA  UNIVERSITY  LIBRARIES 


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